Translation of Malik's Muwatta, Book 2:
Purity
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Section: How to do Wudu
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Book 2, Number 2.1.1:
Yahya related to me from Malik from Amr ibn Yahya al-Mazini that his father once asked Abdullah ibn Zayd ibn Asim, who was the grandfather of Amr ibn Yahya al-Mazini and one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, if he could show him how the Messenger of Allah, may Allah bless him and grant him peace, did wudu. Abdullah ibn Zayd ibn Asim agreed to do so and asked for water to do wudu. He poured some out on to his hand and washed each hand twice and then rinsed his mouth and snuffed water up his nose and blew it out three times.Then he washed hisface three times and both of his arms up to the elbows twice. He then wiped his head with both hands, taking his hands from hisforehead to the nape of his neck and then bringing them back to where he had begun. Then he washed his feet.
Book 2, Number 2.1.2:
Yahya related to me from Malik from Abu'zZinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you do wudu, snuff water into your nose and blow it out, and if you use stones to clean your private parts use an odd number."
Book 2, Number 2.1.3:
Yahya related to me from Ibn Shihab from Abu Idris al-Khawlani from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The person doing wudu should snuff water up his nose and blow it out again."
Book 2, Number 2.1.4:
Yahya said that he heard Malik say that there was no harm in washing the mouth and cleaning the nose with only one handful of water.
Book 2, Number 2.1.5:
Yahya related to me from Malik that he had heard that Abd ar-Rahman ibn Abi Bakr was visiting A'isha, the wife of the Prophet, may AIIah bless him and grant him peace, on the day that Sad ibn Abi Waqqas died, and he asked for some water to do wudu. A'isha said to him, ''Abd ar-Rahman! Perform your wudu fully, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Woe to the heels in the fire.' "
Book 2, Number 2.1.6:
Yahya related to me from Malik from Yahya ibn Muhammad ibn Talhafrom Uthman ibn Abd ar-Rahman that his father related to him that he had heard that Umar ibn al-Khattab used to wash what was beneath his waist wrapper with water.
Book 2, Number 2.1.7:
Yahya said that Malik was asked what a man should do if, when he did wudu, he forgot and washed his face before he had rinsed his mouth, or washed his forearms before he had washed his face. He said, "If someone washes his face before rinsing his mouth, he should rinse his mouth and not wash his face again. If someone washes his forearms before his face, however, he should wash his forearms again so that he has washed them after his face. This is if he is still near the place (of wudu)."
Book 2, Number 2.1.8:
Yahya said that Malik was asked about what a man should do if he had forgotten to rinse his mouth and nose until he had prayed, and he said, "He does not have to repeat the prayer, but should rinse his mouth and nose if he wishes to do any more prayers after that."
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Section: The Wudu of a Man who has been Asleep when he Gets Up to Pray
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Book 2, Number 2.2.9:
Yahya related to me from Malik from Abu'zZinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you wake up from sleep to pray, wash your hands before you put them in the wudu water, for you do not know where your hands have spent the night."
Book 2, Number 2.2.10:
Yahya related to me from Malik from Zayd ibn Aslam that Umar ibn al-Khattab said, "If you fall asleep Iying down you must do wudu ( before you pray) . "
Yahya related to me from Malik from Zayd ibn Aslam that the ayat "You who believe! When you rise for prayer wash your faces, and your arms to the elbows, and wipe over your heads and your feet up to the ankles," refers to rising from bed, meaning sleep.
Yahya said that Malik said, "The situation with us is that one does not have to do wudu for a nose-bleed, or for blood, or for pus issuing from the body. One only has to do wudu for impurities which issue from the genitals or the anus, or for sleep."
Yahya related to me from Malik from Nafithat Ibn Umar used to sleep sitting and then would pray without doing wudu.
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Section: What is Pure for Wudu
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Book 2, Number 2.3.12:
Yahya related to me from Malik from Safwan ibn Sulaym from Said ibn Salama of the Bani Azraq from al-Mughira ibn Abi Burda of the tribe of Bani Abd ad-Dar that he had heard Abu Hurayra speak about a man who came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah! We travel by sea and we do not carry much fresh water with us so if we do wudu with it we go thirsty. Can we do wudu with seawater?" The Messenger of Allah, may Allah bless him and grant him peace, replied, "lts water is pure, and its dead creatures are halal."
Book 2, Number 2.3.13:
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Humayda bint Abi Ubayda ibn Farwa that her maternal aunt Kabsha bint Kab ibn Malik, who was the wife of the son of Abu Qatada al-Ansari, told her that once Abu Qatada was visiting her and she poured out some water for him to do wudu with. Just then a cat came to drink from it, so he tilted the vessel towards it to let it drink. Kabsha continued, "He saw me looking at him and said, 'Are you surprised, daughter of my brother?' I said, 'Yes.' He replied that the Messenger of Allah, may Allah bless him and grant him peace, said, cats are not impure. They intermingle with you .' "
Yahya said that Malik said, "There is no harm in that unless one sees impurities on the cat's mouth."
Book 2, Number 2.3.14:
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Ibrahim ibn alHarith at-Taymi from Yahya ibn Abd ar-Rahman ibn Hatib that Umar ibn al-Khattab set out on one occasion with a party of riders, one of whom was Amr ibn al-As. They came to a watering place and Amr ibn al-As asked the man who owned it whether wild beasts drank from it. Umar ibn al-Khattab told the owner of the watering place not to answer, since the people drank after the wild beasts and the wild beasts drank after them.
Book 2, Number 2.3.15:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say that men and their wives used to do wudu together in the time of the Messenger of Allah.
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Section: Things which do not break Wudu
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Book 2, Number 2.4.16:
Yahya related to me from Malik from Muhammad ibn Umara from Muhammad ibn Ibrahim that the mother of the son of Ibrahim ibn Abd ar-Rahman ibn Awf questioned Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and said, "I am a woman who wears a long skirt and (sometimes) I walk in dirty places." Umm Salama replied, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'What follows (i.e. clean places) purifies it.' "
Book 2, Number 2.4.17:
Yahya related to me from Malik that he saw Rabia ibn Abd ar-Rahman vomit several times when he was in the mosque and he did not leave, nor did he do wudu before he prayed.
Yahya said that Malik was asked whether a man who vomited food had to do wudu and he said, "He does not have to do wudu, but he should rinse the inside of his mouth and wash his mouth out."
Book 2, Number 2.4.18:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar prepared the body of one of Said ibn Zayd's sons for burial and carried it and then entered the mosque and prayed without doing wudu.
Yahya said that Malik was asked whether it was necessary to do wudu because of regurgitating undigested food and he said, "No, wudu is not necessary, but the mouth should be rinsed."
Sabtu, 08 Januari 2011
Al-Muwatta by Imam Malik (ra) - Hadith Times Of Prayer
Terjemahan kitab Muwatta Imam Malik, Buku ke 1:
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Bagian: Waktu-waktu Shalat
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Book 1, Number 1.1.1:
He said, "Yahya ibn Yahya al-Laythi related to me from Malik ibn Anas from Ibn Shihab that one day Umar ibn Abdal-Aziz delayed the prayer. Urwa ibn az-Zubayr came and told him that al-Mughira ibn Shuba had delayed the prayer one day while he was in Kufa and Abu Masud al-Ansari had come to him and said, 'What's this, Mughira? Don't you know that the angel Jibril came down and prayed and the Messenger of Allah, may Allah bless him and grant him peace, prayed.' Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then Jibril said, 'This is what you have been ordered to do.' Umar ibn Abd al-Aziz said, 'Be sure of what you relate, Urwa. Was it definitely Jibril who established the time of the prayer for the Messenger of Allah?' " Urwa said, "That's how it was related to Bashir ibn Abi Masud al-Ansari by his father."
Book 1, Number 1.1.2:
Urwa said that A'isha, the wife of the Prophet, may Allah bless him and grant him peace used to pray asr while the sunlight was pouring into her room, before the sun itself had become visible (i.e. because it was still high in the sky).
Book 1, Number 1.1.3:
Yahya related to me from Malik from Zayd ibn Aslam that Ata ibn Yasar said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and asked him about the time of the subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, did not answer him, but in the morning he prayed subh at first light. The following morning he prayed subh when it was much lighter, and then said, 'Where is the man who was asking about the time of the prayer?' The man replied, 'Here I am, Messenger of Allah.' He said,'The time is between these two.' "
Book 1, Number 1.1.4:
Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray subh and the women would leave wrapped in their garments and they could not yet be recognised in the darkness."
Book 1, Number 1.1.5:
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar and from Busr ibn Said and from al-Araj-all of whom related it from Abu Hurayra - that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever manages to do a raka of subh before the sun has risen has done subh in time, and whoever manages to do a raka of asr before the sun has set has done asr in time."
Book 1, Number 1.1.6:
Yahya related to me from Malik from Nafi from the mawla of Abdullah ibn Umar that Umar ibn al-Khattab wrote to his governors, saying, "The most important of your affairs in my view is the prayer. Whoever protects it and observes it carefully is protecting his deen, while whoever is negligent about it will be even more negligent about other things." Then he added, "Pray dhuhr any time from when the afternoon shade is the length of your forearm until the length of your shadow matches your height. Pray asr when the sun is still pure white, so that a rider can travel two or three farsakhs before the sun sets. Pray maghrib when the sun has set. Pray isha any time from when the redness in the western sky has disappeared until a third of the night has passed - and a person who sleeps, may he have no rest, a person who sleeps, may he have no rest. And pray subh when all the stars are visible and like a haze in the sky."
Book 1, Number 1.1.7:
Yahya related to me from Malik, from his uncle Abu Suhayl from his father that Umar ibn al-Khattab wrote to Abu Musa saying that he should pray dhuhr when the sun had started to decline, asr when the sun was still pure white before any yellowness had entered it maghrib when the sun had set, and to delay isha as long as he did not sleep, and to pray subh when the stars were all visible and like a haze in the sky and to read in it two long suras from the mufassal.
Book 1, Number 1.1.8:
Yahya related to me from Malik from Hisham ibn Urwa from his father that Umar ibn al-Khattab wrote to Abu Musa al-Ashari that he should pray asr when the sun was still pure white so that a man could ride threefarsakhs (before maghrib) and that he should pray isha during the first third of the night, or, if he delayed it, then up until the middle of the night, and he warned him not to be forgetful.
Book 1, Number 1.1.9:
Yahya related to me from Malik from Yazid ibn Ziyad that Abdullah ibn Rafi, the mawla of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, asked Abu Hurayra about the time of the prayer. Abu Hurayra said, "Let me tell you. Pray dhuhr when the length of your shadow matches your height, asr when your shadow is twice your height, maghrib when the sun has set, isha in the first third of the night, and subh in the very first light of dawn," i.e. when the dawn has definitely come.
Book 1, Number 1.1.10:
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "We would pray asr and anyone who then went to the Bani Amr ibn Awf would find them praying asr."
Book 1, Number 1.1.11:
Yahya related to me from Malik from Ibn Shihab that Anas ibn Malik said, "We would pray asr and anyone who then went to Quba would arrive there while the sun was still high."
Book 1, Number 1.1.12:
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that al Qasim ibn Muhammad said, "None of the companions that I met prayed dhuhr until well after noon,"(i.e.until when the sun had lost its fierceness).
Section: The Time of the Jumua Prayer
Book 1, Number 1.2.13:
Yahya related to me from Malik from his uncle Abu Suhayl ibn Malik that his father said, "I used to see a carpet belonging to Aqil ibn Abi Talib spread out on the day of jumua up to the west wall of the mosque. When the shadow of the wall covered the whole carpet, Umar ibn al-Khattab would come out and pray the jumua prayer."
Malik, Abu Suhayl's father, added, "We would then return after the jumua prayer and take our midday sleep."
Book 1, Number 1.2.14:
Yahya related to me from Malik from Amr ibn Yahya ibn Yahya al-Mazini from Ibn Abi Salit that Uthman ibn Affan prayed jumua in Madina and asr in Malal (a place seventeen miles from Madina).
Malik commented, "That was by praying jumua just past midday and then travelling fast."
Section: Catching a Raka of the Prayer
Book 1, Number 1.3.15:
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abdar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said "Whoever catches a raka of the prayer has caught the prayer."
Book 1, Number 1.3.16:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar ibn al-Khattab used to say, "If the ruku has passed you by, so has the sajda."
Book 1, Number 1.3.17:
Yahya related to me from Malik that he had heard that Abdullah ibn Umar and Zayd ibn Thabit used to say, "Whoever catches the ruku has caught the sajda."
Book 1, Number 1.3.18:
Yahya related to me from Malik that he had heard that Abu Hurayra used to say, "Whoever catches the ruku has caught the sajda and whoever misses the recitation of the umm al-Qur'an has missed much good."
Section: Duluk ash-Shams and Ghasaq al-Layl
Book 1, Number 1.4.19:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "Duluk ash-shams begins from when the sun passes the meridian."
Book 1, Number 1.4.20:
Yahya related to me from Malik that Da'ud ibn al-Husayn said that someone had told him Abdullah ibn Abbas used to say, "Duluk ash-shams begins from when the sun passes the meridian. Ghasaq al-layl is the gathering of the night and its darkness."
Section: The Times of Prayer in General
Book 1, Number 1.5.21:
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone misses the asr prayer it is as if he has suffered a great misfortune in his family and wealth ."
Book 1, Number 1.5.22:
Yahya related to me from Malik from Yahya ibn Said that once Umar ibn al-Khattab left after doing the asr prayer and met a man who had not been there. Umar asked him what had kept him from the prayer and eventhough the man gave a good reason, Umar said, "You have given yourself short measure."
Yahya added that Malik commented, "It is said that everything has a short measure and a full measure."
Book 1, Number 1.5.23:
Yahya related to me from Malik thatYahya ibn Said used to say, "Even if someone manages to pray before the time of the prayer has passed, the time that has passed him by is more important, or better, than his family and wealth."
Yahya said that Malik said, "If the time for a prayer comes and a traveller delays a prayer through neglect or forgetfulness until he reaches his family, he should do that prayer in full if he arrives within the time. But if he arrives when the time has past, he should do the travelling prayer. That way he only repays what he owes."
Malik said, "This is what I have found the people and men of knowledge doing in our community." Malik explained that shafaq was the redness in the sky after the sun had set, and said, "When the redness has gone then the isha prayer is due and you have left the time of maghrib."
Book 1, Number 1.5.24:
Yahya related to me from Malik from Nafi that one time Abdullah ibn Umar fainted and lost his senses and he did not make up the prayer.
Malik commented, "We consider that that was because, and Allah knows best, the time had passed. Someone who recovers within the time has to pray."
Section: Sleeping Through the Prayer
Book 1, Number 1.6.25:
Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, travelled by night on the way back from Khaybar.Towards the end of the night he stopped for a rest and told Bilal to stay awake to keep watch for the subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, and his companions slept. Bilal stayed on guard as long as was decreed for him and then he leant against his riding camel facing the direction of the dawn and sleep overcame him and neither he nor the Messenger of Allah nor any of the party woke up until the sun's rays had struck them. The Messenger of Allah, may Allah bless him and grant him peace, was alarmed. Bilal excused himself, saying, "Messenger of Allah! The One who took your self was the One who took myself. "The Messenger of Allah, may Allah bless him and grant him peace, ordered the party to move on and so they roused thei r mounts and rode on a short distance. The Messenger of Allah, may Allah bless him and grant him peace, ordered Bilal to give the iqama and then led them in the subh prayer. When he had finished he said, "Anyone who forgets a prayer should pray it when he remembers. Allah theBlessed and Exalted says in His book, 'Establish the prayer to remember Me.'"
Book 1, Number 1.6.26:
Yahya related to me from Malik that Zayd ibn Aslam said, "The Messenger of Allah, may Allah bless him and grant him peace, stopped for a rest one night on the way to Makka and appointed Bilal to wake them up for the prayer. Bilal slept and everyone else slept and none of them woke up until the sun had risen. When they did wake up they were all alarmed. The Messenger of Allah, may Allah bless him and grant him peace, ordered them to ride out of the valley, saying that there was a shaytan in it. So they rode out of the valley and the Messenger of Allah, may Allah bless him and grant him peace, ordered them to dismount and do wudu and he told Bilal either to call the prayer or to give the iqama. The Messenger of Allah, may Allah bless him and grant him peace, then led them in the prayer. Noticing their uneasiness, he went to them and said, 'O people! Allah seized our spirits (arwah) and if He had wished He would have returned them to us at a time other than this. So if you sleep through the time for a prayer or forget it and then are anxious about it, pray it as if you were praying it in its time.' The Messenger of Allah, may Allah bless him and grant him peace, turned to Abu Bakr and said, 'Shaytan came to Bilal when he was standing in prayer and made him lie down and lulled him to sleep like a small boy.' The Messenger of Allah, may Allah bless him and grant him peace, then called Bilal and told him the same as he had told Abu Bakr. Abu Bakr declared, 'I bear witness that you are the Messenger of Allah.' "
Section: Prohibition against Doing the Prayer at the Hottest Hour of the Day
Book 1, Number 1.7.27:
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Scorching heat is a part of the blast of Jahannam. So, when the heat is fierce, delay the prayer until it gets cooler."
He added in explanation, "The Fire complained to its Lord and said, 'My Lord, part of me has eaten another part,' so He allowed it two breaths in every year, a breath in winter and a breath in summer."
Book 1, Number 1.7.28:
Malik related to us from Abdullah ibn Yazid the mawla of al-Aswad ibn Sufyan, from Abu Salama ibn Abd ar-Rahman from Muhammad ibn Abd ar-Rahman ibn Thawban from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce delay the prayer until it gets cooler, for scorching heat is a part of the blast of Jahannam."
He added, "The Fire complained to its Lord, so He allowed it two breaths in each year, a breath in winter and a breath in summer."
Book 1, Number 1.7.29:
Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce, wait until it gets cooler before you do the prayer, for scorching heat is from the blast of Jahannam."
Section: The Prohibition against Entering the Mosque Smelling of Garlic and the Prohibition against covering the Mouth in Prayer
Book 1, Number 1.8.30:
Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, said, "Anyone who eats this plant should not come near our mosques. The smell of the garlic will offend us."
Book 1, Number 1.8.31:
Yahya related to me from Malik from Abd ar-Rahman ibn al-Mujabbar that he used to see Salim ibn Abdullah pull the cloth away fiercely from the mouth of any man he saw covering his mouth while praying.
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Bagian: Waktu-waktu Shalat
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Book 1, Number 1.1.1:
He said, "Yahya ibn Yahya al-Laythi related to me from Malik ibn Anas from Ibn Shihab that one day Umar ibn Abdal-Aziz delayed the prayer. Urwa ibn az-Zubayr came and told him that al-Mughira ibn Shuba had delayed the prayer one day while he was in Kufa and Abu Masud al-Ansari had come to him and said, 'What's this, Mughira? Don't you know that the angel Jibril came down and prayed and the Messenger of Allah, may Allah bless him and grant him peace, prayed.' Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then Jibril said, 'This is what you have been ordered to do.' Umar ibn Abd al-Aziz said, 'Be sure of what you relate, Urwa. Was it definitely Jibril who established the time of the prayer for the Messenger of Allah?' " Urwa said, "That's how it was related to Bashir ibn Abi Masud al-Ansari by his father."
Book 1, Number 1.1.2:
Urwa said that A'isha, the wife of the Prophet, may Allah bless him and grant him peace used to pray asr while the sunlight was pouring into her room, before the sun itself had become visible (i.e. because it was still high in the sky).
Book 1, Number 1.1.3:
Yahya related to me from Malik from Zayd ibn Aslam that Ata ibn Yasar said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and asked him about the time of the subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, did not answer him, but in the morning he prayed subh at first light. The following morning he prayed subh when it was much lighter, and then said, 'Where is the man who was asking about the time of the prayer?' The man replied, 'Here I am, Messenger of Allah.' He said,'The time is between these two.' "
Book 1, Number 1.1.4:
Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray subh and the women would leave wrapped in their garments and they could not yet be recognised in the darkness."
Book 1, Number 1.1.5:
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar and from Busr ibn Said and from al-Araj-all of whom related it from Abu Hurayra - that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever manages to do a raka of subh before the sun has risen has done subh in time, and whoever manages to do a raka of asr before the sun has set has done asr in time."
Book 1, Number 1.1.6:
Yahya related to me from Malik from Nafi from the mawla of Abdullah ibn Umar that Umar ibn al-Khattab wrote to his governors, saying, "The most important of your affairs in my view is the prayer. Whoever protects it and observes it carefully is protecting his deen, while whoever is negligent about it will be even more negligent about other things." Then he added, "Pray dhuhr any time from when the afternoon shade is the length of your forearm until the length of your shadow matches your height. Pray asr when the sun is still pure white, so that a rider can travel two or three farsakhs before the sun sets. Pray maghrib when the sun has set. Pray isha any time from when the redness in the western sky has disappeared until a third of the night has passed - and a person who sleeps, may he have no rest, a person who sleeps, may he have no rest. And pray subh when all the stars are visible and like a haze in the sky."
Book 1, Number 1.1.7:
Yahya related to me from Malik, from his uncle Abu Suhayl from his father that Umar ibn al-Khattab wrote to Abu Musa saying that he should pray dhuhr when the sun had started to decline, asr when the sun was still pure white before any yellowness had entered it maghrib when the sun had set, and to delay isha as long as he did not sleep, and to pray subh when the stars were all visible and like a haze in the sky and to read in it two long suras from the mufassal.
Book 1, Number 1.1.8:
Yahya related to me from Malik from Hisham ibn Urwa from his father that Umar ibn al-Khattab wrote to Abu Musa al-Ashari that he should pray asr when the sun was still pure white so that a man could ride threefarsakhs (before maghrib) and that he should pray isha during the first third of the night, or, if he delayed it, then up until the middle of the night, and he warned him not to be forgetful.
Book 1, Number 1.1.9:
Yahya related to me from Malik from Yazid ibn Ziyad that Abdullah ibn Rafi, the mawla of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, asked Abu Hurayra about the time of the prayer. Abu Hurayra said, "Let me tell you. Pray dhuhr when the length of your shadow matches your height, asr when your shadow is twice your height, maghrib when the sun has set, isha in the first third of the night, and subh in the very first light of dawn," i.e. when the dawn has definitely come.
Book 1, Number 1.1.10:
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "We would pray asr and anyone who then went to the Bani Amr ibn Awf would find them praying asr."
Book 1, Number 1.1.11:
Yahya related to me from Malik from Ibn Shihab that Anas ibn Malik said, "We would pray asr and anyone who then went to Quba would arrive there while the sun was still high."
Book 1, Number 1.1.12:
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that al Qasim ibn Muhammad said, "None of the companions that I met prayed dhuhr until well after noon,"(i.e.until when the sun had lost its fierceness).
Section: The Time of the Jumua Prayer
Book 1, Number 1.2.13:
Yahya related to me from Malik from his uncle Abu Suhayl ibn Malik that his father said, "I used to see a carpet belonging to Aqil ibn Abi Talib spread out on the day of jumua up to the west wall of the mosque. When the shadow of the wall covered the whole carpet, Umar ibn al-Khattab would come out and pray the jumua prayer."
Malik, Abu Suhayl's father, added, "We would then return after the jumua prayer and take our midday sleep."
Book 1, Number 1.2.14:
Yahya related to me from Malik from Amr ibn Yahya ibn Yahya al-Mazini from Ibn Abi Salit that Uthman ibn Affan prayed jumua in Madina and asr in Malal (a place seventeen miles from Madina).
Malik commented, "That was by praying jumua just past midday and then travelling fast."
Section: Catching a Raka of the Prayer
Book 1, Number 1.3.15:
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abdar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said "Whoever catches a raka of the prayer has caught the prayer."
Book 1, Number 1.3.16:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar ibn al-Khattab used to say, "If the ruku has passed you by, so has the sajda."
Book 1, Number 1.3.17:
Yahya related to me from Malik that he had heard that Abdullah ibn Umar and Zayd ibn Thabit used to say, "Whoever catches the ruku has caught the sajda."
Book 1, Number 1.3.18:
Yahya related to me from Malik that he had heard that Abu Hurayra used to say, "Whoever catches the ruku has caught the sajda and whoever misses the recitation of the umm al-Qur'an has missed much good."
Section: Duluk ash-Shams and Ghasaq al-Layl
Book 1, Number 1.4.19:
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "Duluk ash-shams begins from when the sun passes the meridian."
Book 1, Number 1.4.20:
Yahya related to me from Malik that Da'ud ibn al-Husayn said that someone had told him Abdullah ibn Abbas used to say, "Duluk ash-shams begins from when the sun passes the meridian. Ghasaq al-layl is the gathering of the night and its darkness."
Section: The Times of Prayer in General
Book 1, Number 1.5.21:
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone misses the asr prayer it is as if he has suffered a great misfortune in his family and wealth ."
Book 1, Number 1.5.22:
Yahya related to me from Malik from Yahya ibn Said that once Umar ibn al-Khattab left after doing the asr prayer and met a man who had not been there. Umar asked him what had kept him from the prayer and eventhough the man gave a good reason, Umar said, "You have given yourself short measure."
Yahya added that Malik commented, "It is said that everything has a short measure and a full measure."
Book 1, Number 1.5.23:
Yahya related to me from Malik thatYahya ibn Said used to say, "Even if someone manages to pray before the time of the prayer has passed, the time that has passed him by is more important, or better, than his family and wealth."
Yahya said that Malik said, "If the time for a prayer comes and a traveller delays a prayer through neglect or forgetfulness until he reaches his family, he should do that prayer in full if he arrives within the time. But if he arrives when the time has past, he should do the travelling prayer. That way he only repays what he owes."
Malik said, "This is what I have found the people and men of knowledge doing in our community." Malik explained that shafaq was the redness in the sky after the sun had set, and said, "When the redness has gone then the isha prayer is due and you have left the time of maghrib."
Book 1, Number 1.5.24:
Yahya related to me from Malik from Nafi that one time Abdullah ibn Umar fainted and lost his senses and he did not make up the prayer.
Malik commented, "We consider that that was because, and Allah knows best, the time had passed. Someone who recovers within the time has to pray."
Section: Sleeping Through the Prayer
Book 1, Number 1.6.25:
Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, travelled by night on the way back from Khaybar.Towards the end of the night he stopped for a rest and told Bilal to stay awake to keep watch for the subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, and his companions slept. Bilal stayed on guard as long as was decreed for him and then he leant against his riding camel facing the direction of the dawn and sleep overcame him and neither he nor the Messenger of Allah nor any of the party woke up until the sun's rays had struck them. The Messenger of Allah, may Allah bless him and grant him peace, was alarmed. Bilal excused himself, saying, "Messenger of Allah! The One who took your self was the One who took myself. "The Messenger of Allah, may Allah bless him and grant him peace, ordered the party to move on and so they roused thei r mounts and rode on a short distance. The Messenger of Allah, may Allah bless him and grant him peace, ordered Bilal to give the iqama and then led them in the subh prayer. When he had finished he said, "Anyone who forgets a prayer should pray it when he remembers. Allah theBlessed and Exalted says in His book, 'Establish the prayer to remember Me.'"
Book 1, Number 1.6.26:
Yahya related to me from Malik that Zayd ibn Aslam said, "The Messenger of Allah, may Allah bless him and grant him peace, stopped for a rest one night on the way to Makka and appointed Bilal to wake them up for the prayer. Bilal slept and everyone else slept and none of them woke up until the sun had risen. When they did wake up they were all alarmed. The Messenger of Allah, may Allah bless him and grant him peace, ordered them to ride out of the valley, saying that there was a shaytan in it. So they rode out of the valley and the Messenger of Allah, may Allah bless him and grant him peace, ordered them to dismount and do wudu and he told Bilal either to call the prayer or to give the iqama. The Messenger of Allah, may Allah bless him and grant him peace, then led them in the prayer. Noticing their uneasiness, he went to them and said, 'O people! Allah seized our spirits (arwah) and if He had wished He would have returned them to us at a time other than this. So if you sleep through the time for a prayer or forget it and then are anxious about it, pray it as if you were praying it in its time.' The Messenger of Allah, may Allah bless him and grant him peace, turned to Abu Bakr and said, 'Shaytan came to Bilal when he was standing in prayer and made him lie down and lulled him to sleep like a small boy.' The Messenger of Allah, may Allah bless him and grant him peace, then called Bilal and told him the same as he had told Abu Bakr. Abu Bakr declared, 'I bear witness that you are the Messenger of Allah.' "
Section: Prohibition against Doing the Prayer at the Hottest Hour of the Day
Book 1, Number 1.7.27:
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Scorching heat is a part of the blast of Jahannam. So, when the heat is fierce, delay the prayer until it gets cooler."
He added in explanation, "The Fire complained to its Lord and said, 'My Lord, part of me has eaten another part,' so He allowed it two breaths in every year, a breath in winter and a breath in summer."
Book 1, Number 1.7.28:
Malik related to us from Abdullah ibn Yazid the mawla of al-Aswad ibn Sufyan, from Abu Salama ibn Abd ar-Rahman from Muhammad ibn Abd ar-Rahman ibn Thawban from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce delay the prayer until it gets cooler, for scorching heat is a part of the blast of Jahannam."
He added, "The Fire complained to its Lord, so He allowed it two breaths in each year, a breath in winter and a breath in summer."
Book 1, Number 1.7.29:
Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce, wait until it gets cooler before you do the prayer, for scorching heat is from the blast of Jahannam."
Section: The Prohibition against Entering the Mosque Smelling of Garlic and the Prohibition against covering the Mouth in Prayer
Book 1, Number 1.8.30:
Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, said, "Anyone who eats this plant should not come near our mosques. The smell of the garlic will offend us."
Book 1, Number 1.8.31:
Yahya related to me from Malik from Abd ar-Rahman ibn al-Mujabbar that he used to see Salim ibn Abdullah pull the cloth away fiercely from the mouth of any man he saw covering his mouth while praying.
Dajjal in Kitab Al-Malahim Sunan Abu Daud
Book 37, Number 4278:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it.
Book 37, Number 4281:
Narrated Mu'adh ibn Jabal:
The Prophet (peace_be_upon_him) said: The flourishing state of Jerusalem will be when Yathrib is in ruins, the ruined state of Yathrib will be when the great war comes, the outbreak of the great war will be at the conquest of Constantinople and the conquest of Constantinople when the Dajjal (Antichrist) comes forth. He (the Prophet) struck his thigh or his shoulder with his hand and said: This is as true as you are here or as you are sitting (meaning Mu'adh ibn Jabal).
Book 37, Number 4282:
Narrated Mu'adh ibn Jabal:
The Prophet (peace_be_upon_him) said: The greatest war, the conquest of Constantinople and the coming forth of the Dajjal (Antichrist) will take place within a period of seven months.
Book 37, Number 4283:
Narrated Abdullah ibn Busr:
The Prophet (peace_be_upon_him) said: The time between the great war and the conquest of the city (Constantinople) will be six years, and the Dajjal (Antichrist) will come forth in the seventh.
Book 37, Number 4284:
Narrated Thawban:
The Prophet (peace_be_upon_him) said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Apostle of Allah (peace_be_upon_him): He replied: Love of the world and dislike of death.
Book 37, Number 4285:
Narrated AbudDarda':
The Prophet (peace_be_upon_him) said: The place of assembly of the Muslims at the time of the war will be in al-Ghutah near a city called Damascus, one of the best cities in Syria.
Book 37, Number 4287:
Narrated Awf ibn Malik:
The Prophet (peace_be_upon_him) said: Allah will not gather two swords upon this community: Its own sword and the sword of its enemy.
Book 37, Number 4288:
Narrated One of the Companions:
The Prophet (peace_be_upon_him) said: Let the Abyssinians alone as long as they let you alone, and let the Turks alone as long as they leave you alone.
Book 37, Number 4292:
Narrated AbuBakrah:
The Apostle of Allah (peace_be_upon_him) said: Some of my people will alight on low-lying ground, which they will call al-Basrah, beside a river called Dajjal (the Tigris) over which there is a bridge. Its people will be numerous and it will be one of the capital cities of immigrants (or one of the capital cities of Muslims, according to the version of Ibn Yahya who reported from AbuMa'mar).
At the end of time the descendants of Qantura' will come with broad faces and small eyes and alight on the bank of the river. The town's inhabitants will then separate into three sections, one of which will follow cattle and (live in) the desert and perish, another of which will seek security for themselves and perish, but a third will put their children behind their backs and fight the invaders, and they will be the martyrs.
Book 37, Number 4293:
Narrated Anas ibn Malik:
The Prophet (peace_be_upon_him) said: The people will establish cities, Anas, and one of them will be called al-Basrah or al-Busayrah. If you should pass by it or enter it, avoid its salt-marshes, its Kall, its market, and the gate of its commanders, and keep to its environs, for the earth will swallow some people up, pelting rain will fall and earthquakes will take place in it, and there will be people who will spend the night in it and become apes and swine in the morning.
Book 37, Number 4294:
Narrated AbuHurayrah:
Salih ibn Dirham said: We went on the pilgrimage and met a man who asked us: Is there a town near you called al-Ubullah? We said: Yes. He said: Is there any of you who will undertake to pray two or four rak'ahs on my behalf in the mosque of al-Ashshar, stating "they are on behalf of AbuHurayrah"?
He (AbuHurayrah) said: I heard my friend AbulQasim (peace_be_upon_him) say: On the Day of Resurrection Allah will raise martyrs from the mosque of al-Ashshar, who will be the only ones to rise with the martyrs of Badr.
Book 37, Number 4295:
Narrated Abdullah ibn Amr ibn al-'As:
The Prophet (peace_be_upon_him) said: Leave the Abyssinians alone as long as they leave you alone, for it is only the Abyssinian with short legs who will seek to take out the treasure of the Ka'bah.
Book 37, Number 4305:
Narrated Imran ibn Husayn:
The Prophet (peace_be_upon_him) said: Let him who hears of the Dajjal (Antichrist) go far from him for I swear by Allah that a man will come to him thinking he is a believer and follow him because of confused ideas roused in him by him.
Book 37, Number 4306:
Narrated Ubadah ibn as-Samit:
The Prophet (peace_be_upon_him) said: I have told you so much about the Dajjal (Antichrist) that I am afraid you may not understand. The Antichrist is short, hen-toed, woolly-haired, one-eyed, an eye-sightless, and neither protruding nor deep-seated. If you are confused about him, know that your Lord is not one-eyed.
Book 37, Number 4310:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: There is no prophet between me and him, that is, Jesus (peace_be_upon_him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.
Book 37, Number 4311:
Narrated Fatimah, daughter of Qays:
The Apostle of Allah (peace_be_upon_him) once delayed the congregational night prayer.
He came out and said: The talk of Tamim ad-Dari detained me. He transmitted it to me from a man who was on of of the islands of the sea. All of a sudden he found a woman who was trailing her hair. He asked: Who are you?
She said: I am the Jassasah. Go to that castle. So I came to it and found a man who was trailing his hair, chained in iron collars, and leaping between Heaven and Earth.
I asked: Who are you? He replied: I am the Dajjal (Antichrist). Has the Prophet of the unlettered people come forth now? I replied: Yes. He said: Have they obeyed him or disobeyed him? I said: No, they have obeyed him. He said: That is better for them.
Book 37, Number 4314:
Narrated Jabir ibn Abdullah:
The Apostle of Allah (peace_be_upon_him) said one day from the pulpit: When some people were sailing in the sea, their food was finished. An island appeared to them. They went out seeking bread. They were met by the Jassasah (the Antichrist's spy).
I said to AbuSalamah: What is the Jassasah? He replied: A woman trailing the hair of her skin and of her head. She said: In this castle. He then narrated the rest of the (No. 4311) tradition. He asked about the palm-trees of Baysan and the spring of Zughar. He said: He is the Antichrist. Ibn Salamah said to me: There is something more in this tradition, which I could not remember. He said: Jabir testified that it was he who was Ibn Sayyad.
I said: He died. He said: Let him die. I said: He accepted Islam. He said: Let him accept Islam. I said: He entered Medina. He said: Let him enter Medina.
Book 37, Number 4316:
Narrated Abdullah ibn Umar:
Nafi' told that Ibn Umar used to say: I swear by Allah that I do not doubt that Antichrist is Ibn Sayyad.
Book 37, Number 4317:
Narrated Jabir ibn Abdullah:
Muhammad ibn al-Munkadir told that he saw Jabir ibn Abdullah swearing by Allah that Ibn as-Sa'id was the Dajjal (Antichrist). I expressed my surprise by saying: You swear by Allah! He said: I heard Umar swearing to that in the presence of the Apostle of Allah (peace_be_upon_him), but the Apostle of Allah (peace_be_upon_him) did not make any objection to it.
Book 37, Number 4318:
Narrated Jabir ibn Abdullah:
We saw the last of Ibn Sayyad at the battle of the Harrah.
Book 37, Number 4319:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: The Last Hour will not come before there come forth thirty Dajjals (fraudulents), everyone presuming himself that he is an apostle of Allah.
Book 37, Number 4320:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: The Last Hour will not come before there come forth thirty liar Dajjals (fraudulents) lying on Allah and His Apostle.
Book 37, Number 4322:
Narrated Abdullah ibn Mas'ud:
The Apostle of Allah (peace_be_upon_him) said: The first defect that permeated Banu Isra'il was that a man (of them) met another man and said: O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you. He then met him the next day and that did not prevent him from eating with him, drinking with him and sitting with him. When they did so. Allah mingled their hearts with each other.
He then recited the verse: "curses were pronounced on those among the children of Isra'il who rejected Faith, by the tongue of David and of Jesus the son of Mary"...up to "wrongdoers".
He then said: By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right.
Book 37, Number 4323:
Narrated Abdullah ibn Mas'ud:
A similar tradition (to the No. 4322) has also been transmitted by Ibn Mas'ud through a different chain of narrators to the same effect.
This version adds: "Or Allah will mingle your hearts together and curse you as He cursed them."
Book 37, Number 4324:
Narrated AbuBakr:
You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," and put it in its improper place.
Khalid's version has: We heard the Prophet (peace_be_upon_him) say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushaym's version has: I heard the Apostle of Allah (peace_be_upon_him) say: If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all.
Book 37, Number 4325:
Narrated Jabir ibn Abdullah:
The Prophet (peace_be_upon_him) said: If any man is among a people in whose midst he does acts of disobedience, and, though they are able to make him change (his acts), they do not change, Allah will smite them with punishment before they die.
Book 37, Number 4327:
Narrated AbuTha'labah al-Khushani:
AbuUmayyah ash-Sha'bani said: I asked AbuTha'labah al-Khushani: What is your opinion about the verse "Care for yourselves".
He said: I swear by Allah, I asked the one who was well informed about it; I asked the Apostle of Allah (peace_be_upon_him) about it.
He said: No, enjoin one another to do what is good and forbid one another to do what is evil.
But when you see niggardliness being obeyed, passion being followed, worldly interests being preferred, everyone being charmed with his opinion, then care for yourself, and leave alone what people in general are doing; for ahead of you are days which will require endurance, in which showing endurance will be like grasping live coals. The one who acts rightly during that period will have the reward of fifty men who act as he does.
Another version has: He said (The hearers asked:) Apostle of Allah, the reward of fifty of them?
He replied: The reward of fifty of you.
Book 37, Number 4328:
Narrated Abdullah ibn Amr ibn al-'As:
The Prophet (peace_be_upon_him) said: How will you do when that time will come? Or he said: A time will soon come when the people are sifted and only dregs of mankind survive and their covenants and guarantees have been impaired and they have disagreed among themselves and become thus, interwining his fingers. They asked: What do you order us to do, Apostle of Allah? He replied: Accept what you approve, abandon what you disapprove, attend to your own affairs and leave alone the affairs of the generality.
Book 37, Number 4329:
Narrated Abdullah ibn Amr ibn al-'As:
When we were around the Apostle of Allah (peace_be_upon_him), he mentioned the period of commotion (fitnah) saying: When you see the people that their covenants have been impaired, (the fulfilling of) the guarantees becomes rare, and they become thus (interwining his fingers). I then got up and said: What should I do at that time, may Allah make me ransom for you? He replied: Keep to your house, control your tongue, accept what you approve, abandon what you disapprove, attend to your own affairs, and leave alone the affairs of the generality.
Book 37, Number 4330:
Narrated AbuSa'id al-Khudri:
The Prophet (peace_be_upon_him) said: The best fighting (jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler.
Book 37, Number 4331:
Narrated Amirah al-Kindi:
The Prophet (peace_be_upon_him) said: When sin is done in the earth, he who sees it and disapproves of it will be taken like one who was not present, but he who is not present and approves of it will be like him who sees.
Book 37, Number 4335:
Narrated AbuTha'labah al-Khushani:
The Prophet (peace_be_upon_him) said: Allah will not fail to detain this community for less than half a day.
Book 37, Number 4336:
Narrated Sa'd ibn AbuWaqqas:
The Prophet (peace_be_upon_him) said: I hope my community will not fail to maintain their position in the sight of their Lord if He delays them half a day. Sa'd was asked: How long is half a day? He said: It is five hundred years.
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Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it.
Book 37, Number 4281:
Narrated Mu'adh ibn Jabal:
The Prophet (peace_be_upon_him) said: The flourishing state of Jerusalem will be when Yathrib is in ruins, the ruined state of Yathrib will be when the great war comes, the outbreak of the great war will be at the conquest of Constantinople and the conquest of Constantinople when the Dajjal (Antichrist) comes forth. He (the Prophet) struck his thigh or his shoulder with his hand and said: This is as true as you are here or as you are sitting (meaning Mu'adh ibn Jabal).
Book 37, Number 4282:
Narrated Mu'adh ibn Jabal:
The Prophet (peace_be_upon_him) said: The greatest war, the conquest of Constantinople and the coming forth of the Dajjal (Antichrist) will take place within a period of seven months.
Book 37, Number 4283:
Narrated Abdullah ibn Busr:
The Prophet (peace_be_upon_him) said: The time between the great war and the conquest of the city (Constantinople) will be six years, and the Dajjal (Antichrist) will come forth in the seventh.
Book 37, Number 4284:
Narrated Thawban:
The Prophet (peace_be_upon_him) said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Apostle of Allah (peace_be_upon_him): He replied: Love of the world and dislike of death.
Book 37, Number 4285:
Narrated AbudDarda':
The Prophet (peace_be_upon_him) said: The place of assembly of the Muslims at the time of the war will be in al-Ghutah near a city called Damascus, one of the best cities in Syria.
Book 37, Number 4287:
Narrated Awf ibn Malik:
The Prophet (peace_be_upon_him) said: Allah will not gather two swords upon this community: Its own sword and the sword of its enemy.
Book 37, Number 4288:
Narrated One of the Companions:
The Prophet (peace_be_upon_him) said: Let the Abyssinians alone as long as they let you alone, and let the Turks alone as long as they leave you alone.
Book 37, Number 4292:
Narrated AbuBakrah:
The Apostle of Allah (peace_be_upon_him) said: Some of my people will alight on low-lying ground, which they will call al-Basrah, beside a river called Dajjal (the Tigris) over which there is a bridge. Its people will be numerous and it will be one of the capital cities of immigrants (or one of the capital cities of Muslims, according to the version of Ibn Yahya who reported from AbuMa'mar).
At the end of time the descendants of Qantura' will come with broad faces and small eyes and alight on the bank of the river. The town's inhabitants will then separate into three sections, one of which will follow cattle and (live in) the desert and perish, another of which will seek security for themselves and perish, but a third will put their children behind their backs and fight the invaders, and they will be the martyrs.
Book 37, Number 4293:
Narrated Anas ibn Malik:
The Prophet (peace_be_upon_him) said: The people will establish cities, Anas, and one of them will be called al-Basrah or al-Busayrah. If you should pass by it or enter it, avoid its salt-marshes, its Kall, its market, and the gate of its commanders, and keep to its environs, for the earth will swallow some people up, pelting rain will fall and earthquakes will take place in it, and there will be people who will spend the night in it and become apes and swine in the morning.
Book 37, Number 4294:
Narrated AbuHurayrah:
Salih ibn Dirham said: We went on the pilgrimage and met a man who asked us: Is there a town near you called al-Ubullah? We said: Yes. He said: Is there any of you who will undertake to pray two or four rak'ahs on my behalf in the mosque of al-Ashshar, stating "they are on behalf of AbuHurayrah"?
He (AbuHurayrah) said: I heard my friend AbulQasim (peace_be_upon_him) say: On the Day of Resurrection Allah will raise martyrs from the mosque of al-Ashshar, who will be the only ones to rise with the martyrs of Badr.
Book 37, Number 4295:
Narrated Abdullah ibn Amr ibn al-'As:
The Prophet (peace_be_upon_him) said: Leave the Abyssinians alone as long as they leave you alone, for it is only the Abyssinian with short legs who will seek to take out the treasure of the Ka'bah.
Book 37, Number 4305:
Narrated Imran ibn Husayn:
The Prophet (peace_be_upon_him) said: Let him who hears of the Dajjal (Antichrist) go far from him for I swear by Allah that a man will come to him thinking he is a believer and follow him because of confused ideas roused in him by him.
Book 37, Number 4306:
Narrated Ubadah ibn as-Samit:
The Prophet (peace_be_upon_him) said: I have told you so much about the Dajjal (Antichrist) that I am afraid you may not understand. The Antichrist is short, hen-toed, woolly-haired, one-eyed, an eye-sightless, and neither protruding nor deep-seated. If you are confused about him, know that your Lord is not one-eyed.
Book 37, Number 4310:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: There is no prophet between me and him, that is, Jesus (peace_be_upon_him). He will descent (to the earth). When you see him, recognise him: a man of medium height, reddish fair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight the people for the cause of Islam. He will break the cross, kill swine, and abolish jizyah. Allah will perish all religions except Islam. He will destroy the Antichrist and will live on the earth for forty years and then he will die. The Muslims will pray over him.
Book 37, Number 4311:
Narrated Fatimah, daughter of Qays:
The Apostle of Allah (peace_be_upon_him) once delayed the congregational night prayer.
He came out and said: The talk of Tamim ad-Dari detained me. He transmitted it to me from a man who was on of of the islands of the sea. All of a sudden he found a woman who was trailing her hair. He asked: Who are you?
She said: I am the Jassasah. Go to that castle. So I came to it and found a man who was trailing his hair, chained in iron collars, and leaping between Heaven and Earth.
I asked: Who are you? He replied: I am the Dajjal (Antichrist). Has the Prophet of the unlettered people come forth now? I replied: Yes. He said: Have they obeyed him or disobeyed him? I said: No, they have obeyed him. He said: That is better for them.
Book 37, Number 4314:
Narrated Jabir ibn Abdullah:
The Apostle of Allah (peace_be_upon_him) said one day from the pulpit: When some people were sailing in the sea, their food was finished. An island appeared to them. They went out seeking bread. They were met by the Jassasah (the Antichrist's spy).
I said to AbuSalamah: What is the Jassasah? He replied: A woman trailing the hair of her skin and of her head. She said: In this castle. He then narrated the rest of the (No. 4311) tradition. He asked about the palm-trees of Baysan and the spring of Zughar. He said: He is the Antichrist. Ibn Salamah said to me: There is something more in this tradition, which I could not remember. He said: Jabir testified that it was he who was Ibn Sayyad.
I said: He died. He said: Let him die. I said: He accepted Islam. He said: Let him accept Islam. I said: He entered Medina. He said: Let him enter Medina.
Book 37, Number 4316:
Narrated Abdullah ibn Umar:
Nafi' told that Ibn Umar used to say: I swear by Allah that I do not doubt that Antichrist is Ibn Sayyad.
Book 37, Number 4317:
Narrated Jabir ibn Abdullah:
Muhammad ibn al-Munkadir told that he saw Jabir ibn Abdullah swearing by Allah that Ibn as-Sa'id was the Dajjal (Antichrist). I expressed my surprise by saying: You swear by Allah! He said: I heard Umar swearing to that in the presence of the Apostle of Allah (peace_be_upon_him), but the Apostle of Allah (peace_be_upon_him) did not make any objection to it.
Book 37, Number 4318:
Narrated Jabir ibn Abdullah:
We saw the last of Ibn Sayyad at the battle of the Harrah.
Book 37, Number 4319:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: The Last Hour will not come before there come forth thirty Dajjals (fraudulents), everyone presuming himself that he is an apostle of Allah.
Book 37, Number 4320:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: The Last Hour will not come before there come forth thirty liar Dajjals (fraudulents) lying on Allah and His Apostle.
Book 37, Number 4322:
Narrated Abdullah ibn Mas'ud:
The Apostle of Allah (peace_be_upon_him) said: The first defect that permeated Banu Isra'il was that a man (of them) met another man and said: O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you. He then met him the next day and that did not prevent him from eating with him, drinking with him and sitting with him. When they did so. Allah mingled their hearts with each other.
He then recited the verse: "curses were pronounced on those among the children of Isra'il who rejected Faith, by the tongue of David and of Jesus the son of Mary"...up to "wrongdoers".
He then said: By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right.
Book 37, Number 4323:
Narrated Abdullah ibn Mas'ud:
A similar tradition (to the No. 4322) has also been transmitted by Ibn Mas'ud through a different chain of narrators to the same effect.
This version adds: "Or Allah will mingle your hearts together and curse you as He cursed them."
Book 37, Number 4324:
Narrated AbuBakr:
You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," and put it in its improper place.
Khalid's version has: We heard the Prophet (peace_be_upon_him) say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushaym's version has: I heard the Apostle of Allah (peace_be_upon_him) say: If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all.
Book 37, Number 4325:
Narrated Jabir ibn Abdullah:
The Prophet (peace_be_upon_him) said: If any man is among a people in whose midst he does acts of disobedience, and, though they are able to make him change (his acts), they do not change, Allah will smite them with punishment before they die.
Book 37, Number 4327:
Narrated AbuTha'labah al-Khushani:
AbuUmayyah ash-Sha'bani said: I asked AbuTha'labah al-Khushani: What is your opinion about the verse "Care for yourselves".
He said: I swear by Allah, I asked the one who was well informed about it; I asked the Apostle of Allah (peace_be_upon_him) about it.
He said: No, enjoin one another to do what is good and forbid one another to do what is evil.
But when you see niggardliness being obeyed, passion being followed, worldly interests being preferred, everyone being charmed with his opinion, then care for yourself, and leave alone what people in general are doing; for ahead of you are days which will require endurance, in which showing endurance will be like grasping live coals. The one who acts rightly during that period will have the reward of fifty men who act as he does.
Another version has: He said (The hearers asked:) Apostle of Allah, the reward of fifty of them?
He replied: The reward of fifty of you.
Book 37, Number 4328:
Narrated Abdullah ibn Amr ibn al-'As:
The Prophet (peace_be_upon_him) said: How will you do when that time will come? Or he said: A time will soon come when the people are sifted and only dregs of mankind survive and their covenants and guarantees have been impaired and they have disagreed among themselves and become thus, interwining his fingers. They asked: What do you order us to do, Apostle of Allah? He replied: Accept what you approve, abandon what you disapprove, attend to your own affairs and leave alone the affairs of the generality.
Book 37, Number 4329:
Narrated Abdullah ibn Amr ibn al-'As:
When we were around the Apostle of Allah (peace_be_upon_him), he mentioned the period of commotion (fitnah) saying: When you see the people that their covenants have been impaired, (the fulfilling of) the guarantees becomes rare, and they become thus (interwining his fingers). I then got up and said: What should I do at that time, may Allah make me ransom for you? He replied: Keep to your house, control your tongue, accept what you approve, abandon what you disapprove, attend to your own affairs, and leave alone the affairs of the generality.
Book 37, Number 4330:
Narrated AbuSa'id al-Khudri:
The Prophet (peace_be_upon_him) said: The best fighting (jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler.
Book 37, Number 4331:
Narrated Amirah al-Kindi:
The Prophet (peace_be_upon_him) said: When sin is done in the earth, he who sees it and disapproves of it will be taken like one who was not present, but he who is not present and approves of it will be like him who sees.
Book 37, Number 4335:
Narrated AbuTha'labah al-Khushani:
The Prophet (peace_be_upon_him) said: Allah will not fail to detain this community for less than half a day.
Book 37, Number 4336:
Narrated Sa'd ibn AbuWaqqas:
The Prophet (peace_be_upon_him) said: I hope my community will not fail to maintain their position in the sight of their Lord if He delays them half a day. Sa'd was asked: How long is half a day? He said: It is five hundred years.
Copyright 2007 - 2009 CMJE and the University of Southern California
Rabu, 05 Januari 2011
Biografi Singkat Hasan At-Turabi
SIAPAKAH BELIAU?
At-Turabi adalah salah seorang tokoh kunci yang sangat berpengaruh dalam proses Islamisasi di Sudan. Nama lengkapnya adalah Hasan Abdallah at-Turabi, ia lahir (1932) di kota Kasala, Sudan dan memperoleh pendidikan Islam di Sudan. Setelah lulus dari Universitas Khartoum, ia melanjutkan pendidikannya di Inggris dan Perancis. Pada pertengahan 1960-an, ia kembali ke Sudan, lalu menjadi anggota parlemen. Ia juga bergabung dalam Ikhwanul Muslimin cabang Sudan.
Pemikirannya mencerminkan hasratnya untuk memajukan Islamisasi di Sudan, yang akhirnya mengarah ke pembentukan negara Islam. Hal ini menjadikannya begitu terlibat dalam politik kekuasaan. Beberapa kali ia berusaha berkoalisi dengan rezim penguasa.
Pada tahun 1989, at-Turabi berperan penting ketika kudeta militer membentuk Revolutionary Council for National Salvation (Dewan Revolusioner untuk Penyelamatan Nasional).
ISLAMISASI NEGARA
At-Turabi memandang pentingnya upaya perbaikan sosial lewat kekuasaan negara. Karena itu, selalu menjalin koalisi dengan kelompok penguasa. Hal ini sudah tampak sejak tahun 1964, ketika ia membawa Ikhwanul Muslimin masuk ke dalam sebuah partai koalisi baru yang diberi nama Islamic Charter Front (Front Anggran Dasar Islam), yang berupaya mengahmabut pengauh ideologi kiri di Sudan. Model kerja-sama seperti ini terus berlangsung, ketika ia mendukung kudeta militer (1969, 1985, dan 1989) dan menjalankan Islamisasi lewat kekuasaan negara.
HAKIM AGUNG
Pada tahun 1969, pemerintah Sudan di ambil alih oleh rezim militer yang di pimpin Jendral Ja'far Numairi. Numairi menempuh kebijakan "rekonsiliasi nasional" dan dalam rangka itu ia mengundang tokoh oposisi untuk berkerja-sama. At-Turabi termasuk di antara sedikit orang yang menerima tawaran ini, karena di dorong oleh kesediaan Numairi untuk melembagakan hukum Islam di Sudan. Dalam rezim Numairi ini, at-Turabi diangkat menjadi hakim agung dan penasihat Numairi tentang masalah Islam.
NUMAIRI
Pada tahun 1970-an, keadaan ekonomi Sudan memburuk, hutang luar negeri membengkak, dan perang saudara memanas di selatan. Untuk memperoleh dukungan rakyat, seklaigus melandasi kekuasaannya pada alasan ke-agamaan, Numairi memproklamasikan Sidan sebagai negara Islam pada tahun 1983, lalu menerapkan hukum Islam (syariat) di seluruh negeri. Tetapi ia mulai mencurigai at-Turabi, lalu menggantinya dengan seorang hakim agung yang mudah di kontrol. Pada maret 1985, rezim Numairi bahkan memusuhi Ikhwanul Muslimin, lalu memenjarakan at-Turabi.
FRONT NASIONAL ISLAM
Numairi disingkirkan pada tahun 1985 lewat kudeta militer. Terbentuklah kabinet yang di dominasi masyarakat sipil. Setelah bebas dari penjara, at-Turabi membentuk organisasi baru, yakni Islamic National Front (Front Nasional Islam). Pemerintah terbukti tidak efektif mengatasi masalah ekonomi dan perang saudara.
Pada tahun 1989, terjadi lagi kudeta militer, lalu terbentuklah Revolutionary Council for National Salvation (Dewan Revolusioner untuk Penyelamatan Nasional), yang berperan besar dalam rezim ini adalah at-Turabi dan Front Nasional Islam.
At-Turabi adalah salah seorang tokoh kunci yang sangat berpengaruh dalam proses Islamisasi di Sudan. Nama lengkapnya adalah Hasan Abdallah at-Turabi, ia lahir (1932) di kota Kasala, Sudan dan memperoleh pendidikan Islam di Sudan. Setelah lulus dari Universitas Khartoum, ia melanjutkan pendidikannya di Inggris dan Perancis. Pada pertengahan 1960-an, ia kembali ke Sudan, lalu menjadi anggota parlemen. Ia juga bergabung dalam Ikhwanul Muslimin cabang Sudan.
Pemikirannya mencerminkan hasratnya untuk memajukan Islamisasi di Sudan, yang akhirnya mengarah ke pembentukan negara Islam. Hal ini menjadikannya begitu terlibat dalam politik kekuasaan. Beberapa kali ia berusaha berkoalisi dengan rezim penguasa.
Pada tahun 1989, at-Turabi berperan penting ketika kudeta militer membentuk Revolutionary Council for National Salvation (Dewan Revolusioner untuk Penyelamatan Nasional).
ISLAMISASI NEGARA
At-Turabi memandang pentingnya upaya perbaikan sosial lewat kekuasaan negara. Karena itu, selalu menjalin koalisi dengan kelompok penguasa. Hal ini sudah tampak sejak tahun 1964, ketika ia membawa Ikhwanul Muslimin masuk ke dalam sebuah partai koalisi baru yang diberi nama Islamic Charter Front (Front Anggran Dasar Islam), yang berupaya mengahmabut pengauh ideologi kiri di Sudan. Model kerja-sama seperti ini terus berlangsung, ketika ia mendukung kudeta militer (1969, 1985, dan 1989) dan menjalankan Islamisasi lewat kekuasaan negara.
HAKIM AGUNG
Pada tahun 1969, pemerintah Sudan di ambil alih oleh rezim militer yang di pimpin Jendral Ja'far Numairi. Numairi menempuh kebijakan "rekonsiliasi nasional" dan dalam rangka itu ia mengundang tokoh oposisi untuk berkerja-sama. At-Turabi termasuk di antara sedikit orang yang menerima tawaran ini, karena di dorong oleh kesediaan Numairi untuk melembagakan hukum Islam di Sudan. Dalam rezim Numairi ini, at-Turabi diangkat menjadi hakim agung dan penasihat Numairi tentang masalah Islam.
NUMAIRI
Pada tahun 1970-an, keadaan ekonomi Sudan memburuk, hutang luar negeri membengkak, dan perang saudara memanas di selatan. Untuk memperoleh dukungan rakyat, seklaigus melandasi kekuasaannya pada alasan ke-agamaan, Numairi memproklamasikan Sidan sebagai negara Islam pada tahun 1983, lalu menerapkan hukum Islam (syariat) di seluruh negeri. Tetapi ia mulai mencurigai at-Turabi, lalu menggantinya dengan seorang hakim agung yang mudah di kontrol. Pada maret 1985, rezim Numairi bahkan memusuhi Ikhwanul Muslimin, lalu memenjarakan at-Turabi.
FRONT NASIONAL ISLAM
Numairi disingkirkan pada tahun 1985 lewat kudeta militer. Terbentuklah kabinet yang di dominasi masyarakat sipil. Setelah bebas dari penjara, at-Turabi membentuk organisasi baru, yakni Islamic National Front (Front Nasional Islam). Pemerintah terbukti tidak efektif mengatasi masalah ekonomi dan perang saudara.
Pada tahun 1989, terjadi lagi kudeta militer, lalu terbentuklah Revolutionary Council for National Salvation (Dewan Revolusioner untuk Penyelamatan Nasional), yang berperan besar dalam rezim ini adalah at-Turabi dan Front Nasional Islam.
Biografi Singkat Haji Oemar Said Tjokroaminoto
SIAPAKAH BELIAU ?
"Raja Jawa Tanpa Mahkota", begitulah HOS Tjokroaminoto dijuluki oleh pemerintah hindia belanda. Beliau lahir pada 16 agustus 1882 dari kalangan keluarga bangsawan Surakarta. Ayahnya (Tjokroamiseno) adalah wedana kota Madiun. Pengaruh Tjokroaminoto begitu besar sehingga membuat pemerintah hindia belanda khawatir. Untuk melawan dominasi pengusaha keturunan china serta berkebangsaan belanda, beliau mendirikan Sarekat Islam (SI) yang menghimpun pengusaha pribumi. Ia adalah seorang orator yang lantang. Bersama Kyai Haji Agus Salim, beliau memprakarsai berdirinya Jong Islamieten Bond (JIB) dan harian Oetoesan Hindia serta Fadjar Asia, sebagai sarana pengobar semangat Islam serta cinta tanah air.
Tjokroaminoto menulis sejumlah buku, antara lain Tafsir Program Asas dan Program Tandhim Partai Syarikat Islam Indonesia (terbit 1954), Islam dan Sosialisme (terbit 1924), dan Tarikh Agama (terbit 1954). Beliau juga menyusun tafsir al-Qur'an, tetapi tidak menyelesaikannya. Bahkan di bidang seni jawa, misalnya tari dan gamelan, ia sangat mahir. Dalam usia ke-53 tahun, beliau berpulang kepada Sang Maha Pencipta di kota Yogyakarta tepatnya pada tanggal 17 desember 1934. Atas jasa-jasa beliau dan kontribusinya terhadapa Indonesia, beliau diberi gelar pahlawan kemerdekaan nasional pada tahun 1961.
OSVIA
Tjokroaminoto lahir dari kalangan priyayi yang taat beragama. Ia dapat mengenyam pendidikan secara baik. Pada tahun 1902, ia menamatkan pendidikannya di OSVIA di Magelang. Ia sempat menjadi juru tulis patih, lalu menjadi patih (pembantu utama bupati). Namun ia merasa jiwanya tidak sesuai dengan jabatan itu, karena di gaji dari hasil penindasan rakyat oleh belanda. Setelah berhenti menjadi patih, ia melanjut sekolah ke BAS (Burgerlijk Avond School : Sekolah Teknik) di kota Surabaya.
PARTAI SYAREKAT ISLAM
Setelah tamat dari OSVIA (Opleiding School Voor Inlandsche Ambtenaren), sekolah pegawai pribumi pada zaman hindia belanda, Tjokroaminoto pindah ke kota Surabaya. Di kota ini ia bergabung dengan Sarekat Dagang Islam (SDI) yang di pimpin oleh Samanhudi (w.1956). Ia diminta menyusun anggaran dasar SDI. Pada 10 september 1912, SDI dirubah menjadi SI sehingga merangkul seluruh Islam (bukan hanya pedagang). SI di dukung oleh masyarakat luas.
Belanda memberi izin pendirian SI pada 30 juni 1913, namun merasa terancam oleh keberadaan SI. Karena itu, belanda membuat aturan-aturan untuk memecah belah SI. Tjokroaminoto mendirikan Central Sarekat Islam (CSI) pada tahin 1915 di Yogyakarta. Pada tahun 1923, Sarekat Islam diubah menjadi Partai Sarekat Islam (PSI).
VOLKSRAAD
Pada tahun 1917, Tjokroaminoto bersama Ky.H. Agus Salim serta Abdul Muis (w.1959) menjadi anggota Volksraad (dewan rakyat). Dalam dewan itu, Tjokroaminoto membela rakyat serta mengecam tindakan semena-mena terhadap buruh pribumi.
Pada tanggal 18 mei 1918, ia bersama kawan-kawannya menyampaikan mosi tidak percaya dengan tuntutan agar di bentuk parlemen yang benar, dan di bangun pemerintahan yang bertanggungjawab kepada parlemen. Mosi yang dikenal nama "mosi Tjokroaminoto" ini di tolak oleh dewan. Tjokroaminoto dan kawan-kawannya lalu keluar dari Volksraad.
"Raja Jawa Tanpa Mahkota", begitulah HOS Tjokroaminoto dijuluki oleh pemerintah hindia belanda. Beliau lahir pada 16 agustus 1882 dari kalangan keluarga bangsawan Surakarta. Ayahnya (Tjokroamiseno) adalah wedana kota Madiun. Pengaruh Tjokroaminoto begitu besar sehingga membuat pemerintah hindia belanda khawatir. Untuk melawan dominasi pengusaha keturunan china serta berkebangsaan belanda, beliau mendirikan Sarekat Islam (SI) yang menghimpun pengusaha pribumi. Ia adalah seorang orator yang lantang. Bersama Kyai Haji Agus Salim, beliau memprakarsai berdirinya Jong Islamieten Bond (JIB) dan harian Oetoesan Hindia serta Fadjar Asia, sebagai sarana pengobar semangat Islam serta cinta tanah air.
Tjokroaminoto menulis sejumlah buku, antara lain Tafsir Program Asas dan Program Tandhim Partai Syarikat Islam Indonesia (terbit 1954), Islam dan Sosialisme (terbit 1924), dan Tarikh Agama (terbit 1954). Beliau juga menyusun tafsir al-Qur'an, tetapi tidak menyelesaikannya. Bahkan di bidang seni jawa, misalnya tari dan gamelan, ia sangat mahir. Dalam usia ke-53 tahun, beliau berpulang kepada Sang Maha Pencipta di kota Yogyakarta tepatnya pada tanggal 17 desember 1934. Atas jasa-jasa beliau dan kontribusinya terhadapa Indonesia, beliau diberi gelar pahlawan kemerdekaan nasional pada tahun 1961.
OSVIA
Tjokroaminoto lahir dari kalangan priyayi yang taat beragama. Ia dapat mengenyam pendidikan secara baik. Pada tahun 1902, ia menamatkan pendidikannya di OSVIA di Magelang. Ia sempat menjadi juru tulis patih, lalu menjadi patih (pembantu utama bupati). Namun ia merasa jiwanya tidak sesuai dengan jabatan itu, karena di gaji dari hasil penindasan rakyat oleh belanda. Setelah berhenti menjadi patih, ia melanjut sekolah ke BAS (Burgerlijk Avond School : Sekolah Teknik) di kota Surabaya.
PARTAI SYAREKAT ISLAM
Setelah tamat dari OSVIA (Opleiding School Voor Inlandsche Ambtenaren), sekolah pegawai pribumi pada zaman hindia belanda, Tjokroaminoto pindah ke kota Surabaya. Di kota ini ia bergabung dengan Sarekat Dagang Islam (SDI) yang di pimpin oleh Samanhudi (w.1956). Ia diminta menyusun anggaran dasar SDI. Pada 10 september 1912, SDI dirubah menjadi SI sehingga merangkul seluruh Islam (bukan hanya pedagang). SI di dukung oleh masyarakat luas.
Belanda memberi izin pendirian SI pada 30 juni 1913, namun merasa terancam oleh keberadaan SI. Karena itu, belanda membuat aturan-aturan untuk memecah belah SI. Tjokroaminoto mendirikan Central Sarekat Islam (CSI) pada tahin 1915 di Yogyakarta. Pada tahun 1923, Sarekat Islam diubah menjadi Partai Sarekat Islam (PSI).
VOLKSRAAD
Pada tahun 1917, Tjokroaminoto bersama Ky.H. Agus Salim serta Abdul Muis (w.1959) menjadi anggota Volksraad (dewan rakyat). Dalam dewan itu, Tjokroaminoto membela rakyat serta mengecam tindakan semena-mena terhadap buruh pribumi.
Pada tanggal 18 mei 1918, ia bersama kawan-kawannya menyampaikan mosi tidak percaya dengan tuntutan agar di bentuk parlemen yang benar, dan di bangun pemerintahan yang bertanggungjawab kepada parlemen. Mosi yang dikenal nama "mosi Tjokroaminoto" ini di tolak oleh dewan. Tjokroaminoto dan kawan-kawannya lalu keluar dari Volksraad.
Biografi singkat Abu Ja'far Muhammad bin Jarir At-Tabari
SIAPAKAH BELIAU ?
Nama lengkapnya adalah Abu Ja'far Muhammad bin Jari At-Tabari, beliau lebih dikenal dengan nama at-Tabari atau Ibnu Jarir at-Tabari, beliau seorang sejarahwan dan ahli tafsir terkemuka kelahiran kota Amul, Tabaristan (di Iran) pada tahun 225 Hijriyah atau 839 sesudah Masehi. Kota Amul tersebut merupakan tempat berkembangnya kebudayaan Islam, namun ia lebih banyak menghabiskan waktunya di kota Baghdad.
Di kota Baghdad, ia pernah ditunjuk menjadi hakim, tetapi ia menolaknya. Lalu, pemerintah juga pernah memintanya menjadi hakim yang menangani perkara-perkara kezaliman para pejabat. Namun, ia pun tetap menolaknya.
Pada saat berusia kurang lebih 85 tahun, beliau wafat di kota Baghdad, tepatnya pada tahun 310 Hijriyah atau bertepatan dengan tahun 923 sesudah Masehi.
Sebagian besar hidupnya di isi dengan mengajar dan menulis. Salah seorang muridnya, yakni Ibnu Kumail, menjelaskan bagaimana gurunya membagi waktu setiap ahri. Pagi sampai siang hari digunakannya untuk menulis. Di dalam satu hari beliau sanggup menulis 40 halaman karya ilmiah. Adapun pada sore hari, ia memberi pelajaran al-Qur'an dan tafsir di mesjid. Lalu, selepas maghrib ia memberikan pelajaran ilmu fikih.
PERJALANAN ILMIAH
Untuk melanjutkan sekolahnya ke pusat-pusat studi Islam, at-Tabari pertama kali berangkat ke kota Rayy, Iran. Setelah itu ia pindah ke kota Baghdad untuk menemui Imam Ahmad bin Hanbal. Namun sebelum ia sampai ke kota tersebut, Imam Hanbali meninggal dunia (241 H/855 M). Lalu, ia pergi ke kota Wasit dan Basrah untuk mengikuti beberapa kuliah. Setelah itu beliau melanjutkan perjalanan ke kota kota Kufah untuk mendalami hadis dan ilmu-ilmu yang terkait dengannya.
Kemudian beliau kembali ke kota Baghdad untuk belajar ilmu-ilmu al-Qur'an dan fikih, khususnya fikih Syafi'i. Pada tahun 253 H/867 M, beliau pergi ke kota Fustat, Mesir, dan singgah di Suriah untuk belajar ilmu hadis. Setelah itu, ia kembali lagi ke kota Baghdad dan berhasil menulis berbagai karya monumental yang tetap banyak digunakan sampai saat ini.
KARYANYA
Kitab tafsirnya yang paling terkenal adalah kitab Jami' al-Bayan Fi tafsir al-Qur'an atau lebih di kenal dengan nama kitab Tafsir at-Tabari. Kitab itu berorientasi pada permasalahan tafsir hukum (fiqih), karena ia juga terkenal sebagai seorang fuqaha lewat karyanya Iktilaf al-Fuqaha' (perbedaan pendapat para ulama).
Ketika dalam masa penyusunan kitab tafsir at-Tabari, beliau mengumpulkan bahan-bahan tentang tafsir bi al-ma'sur (tafsir al-Qur'an dengan al-Qur'an, hadis, dan ijtihad sahabat). Kitab ini berisi antara lain penemuan-penemuan hukum akidah dan fikih yang disimpulkan dari al-Qur'an. Sampai sekarang kitab itu menjadi bahan untuk menggali beberapa kenyataan dalam filologi.
Karya sejarah at-Tabari yang sangat populer adalah Tarikh ar-Rusul wa al-Muluk atau dikenal dengan nama tarikh at-Tabari. Kitab itu dianggap sebagai kitab sejarah perkembangan Islam terlengkap. Dalam kitab itu ditemukan informasi-informasi yang tidak pernah di tulis oleh sejarahwan lainnya sebelumnya. Isi kitab tersebut terbagi atas dua bagian. Bagian pertama berisi sejraha bangsa Arab, Persia, dan Romawi sebelum kedatangan Islam. Adapun bagian kedua, berisi sejarah pasca-Islam. Kitab sejarah at-Tabari tersebut telah diterjemahkan ke dalam berbagai bahasa.
Kitab tarikh at-Tabari dianggap sebagai karya yang agung dan menjadi salah satu kitab rujukan para ulama-ulama besar selepas beliau. Ibnu Asir mengungkapkan dalam pendahuluan kitabnya yakni kitab al-Kamil fi at-Tarikh bahwa ia menulis kitabnya setelah mendapatkan inspirasi dari karya at-Tabari.
Di susun oleh : sangaji Sarkoro
Nama lengkapnya adalah Abu Ja'far Muhammad bin Jari At-Tabari, beliau lebih dikenal dengan nama at-Tabari atau Ibnu Jarir at-Tabari, beliau seorang sejarahwan dan ahli tafsir terkemuka kelahiran kota Amul, Tabaristan (di Iran) pada tahun 225 Hijriyah atau 839 sesudah Masehi. Kota Amul tersebut merupakan tempat berkembangnya kebudayaan Islam, namun ia lebih banyak menghabiskan waktunya di kota Baghdad.
Di kota Baghdad, ia pernah ditunjuk menjadi hakim, tetapi ia menolaknya. Lalu, pemerintah juga pernah memintanya menjadi hakim yang menangani perkara-perkara kezaliman para pejabat. Namun, ia pun tetap menolaknya.
Pada saat berusia kurang lebih 85 tahun, beliau wafat di kota Baghdad, tepatnya pada tahun 310 Hijriyah atau bertepatan dengan tahun 923 sesudah Masehi.
Sebagian besar hidupnya di isi dengan mengajar dan menulis. Salah seorang muridnya, yakni Ibnu Kumail, menjelaskan bagaimana gurunya membagi waktu setiap ahri. Pagi sampai siang hari digunakannya untuk menulis. Di dalam satu hari beliau sanggup menulis 40 halaman karya ilmiah. Adapun pada sore hari, ia memberi pelajaran al-Qur'an dan tafsir di mesjid. Lalu, selepas maghrib ia memberikan pelajaran ilmu fikih.
PERJALANAN ILMIAH
Untuk melanjutkan sekolahnya ke pusat-pusat studi Islam, at-Tabari pertama kali berangkat ke kota Rayy, Iran. Setelah itu ia pindah ke kota Baghdad untuk menemui Imam Ahmad bin Hanbal. Namun sebelum ia sampai ke kota tersebut, Imam Hanbali meninggal dunia (241 H/855 M). Lalu, ia pergi ke kota Wasit dan Basrah untuk mengikuti beberapa kuliah. Setelah itu beliau melanjutkan perjalanan ke kota kota Kufah untuk mendalami hadis dan ilmu-ilmu yang terkait dengannya.
Kemudian beliau kembali ke kota Baghdad untuk belajar ilmu-ilmu al-Qur'an dan fikih, khususnya fikih Syafi'i. Pada tahun 253 H/867 M, beliau pergi ke kota Fustat, Mesir, dan singgah di Suriah untuk belajar ilmu hadis. Setelah itu, ia kembali lagi ke kota Baghdad dan berhasil menulis berbagai karya monumental yang tetap banyak digunakan sampai saat ini.
KARYANYA
Kitab tafsirnya yang paling terkenal adalah kitab Jami' al-Bayan Fi tafsir al-Qur'an atau lebih di kenal dengan nama kitab Tafsir at-Tabari. Kitab itu berorientasi pada permasalahan tafsir hukum (fiqih), karena ia juga terkenal sebagai seorang fuqaha lewat karyanya Iktilaf al-Fuqaha' (perbedaan pendapat para ulama).
Ketika dalam masa penyusunan kitab tafsir at-Tabari, beliau mengumpulkan bahan-bahan tentang tafsir bi al-ma'sur (tafsir al-Qur'an dengan al-Qur'an, hadis, dan ijtihad sahabat). Kitab ini berisi antara lain penemuan-penemuan hukum akidah dan fikih yang disimpulkan dari al-Qur'an. Sampai sekarang kitab itu menjadi bahan untuk menggali beberapa kenyataan dalam filologi.
Karya sejarah at-Tabari yang sangat populer adalah Tarikh ar-Rusul wa al-Muluk atau dikenal dengan nama tarikh at-Tabari. Kitab itu dianggap sebagai kitab sejarah perkembangan Islam terlengkap. Dalam kitab itu ditemukan informasi-informasi yang tidak pernah di tulis oleh sejarahwan lainnya sebelumnya. Isi kitab tersebut terbagi atas dua bagian. Bagian pertama berisi sejraha bangsa Arab, Persia, dan Romawi sebelum kedatangan Islam. Adapun bagian kedua, berisi sejarah pasca-Islam. Kitab sejarah at-Tabari tersebut telah diterjemahkan ke dalam berbagai bahasa.
Kitab tarikh at-Tabari dianggap sebagai karya yang agung dan menjadi salah satu kitab rujukan para ulama-ulama besar selepas beliau. Ibnu Asir mengungkapkan dalam pendahuluan kitabnya yakni kitab al-Kamil fi at-Tarikh bahwa ia menulis kitabnya setelah mendapatkan inspirasi dari karya at-Tabari.
Di susun oleh : sangaji Sarkoro
Selasa, 04 Januari 2011
Ulama Salafi Mengkritik Wahhabi
Syeikh asy-Syaukani, dalam sisi konsep tauhid ia sangat Salafi, juga sangat fanatik dalam membela ajran Wahhabiyah, dan pujiannya terhadap Muhammad bin Abdul Wahhab, sesuai dengan pengakuan kaum Wahhabi itu sendiri. Namun demikian ia tak kuasa jua kecuali mengatakan : "Akan tetapi mereka berpandangan bahwa siapa saja yang tidak masuk ataupu bergabung di bawah kekuasaan penguasa Najd (keluarga Sa'ud) dengan melaksanakan perintah-perintahnya, maka ia keluar dari Islam." (Al Badru ath Thali',2/5)
Manshur al-Hazhimi kendati banyak memuji Ibnu Abdul Wahhab, ia mengkritiknya dalam dua hal, yakni :
1) Pengkafiran terhadap Ahli Kiblat dengan sekedar pemelintiran terhadap masalah yang sedang dipersengketakan.
2) Pencucuran darah-darah umat muslim yang seharusnya dihormati, dengan tanpa hujjah yang jelas dan bukti-buti nyata yang membenarkannya. (Abjad al 'Ulum, 3/193)
Syeikh Muhammad Hasan Shadiq Khan, ia secara terang-terangan menyatakan bahwa Ahli Haditsbtelah berlepas diri dari Wahabiyah dikarenakan mereka merasa tidak dikenal melainkan dengan sikap keras dan gegabah dalam mencucurkan darah-darah suci umat muslim. (Da'awi al-Munawi'in, 160)
Tentunya kaum Wahhabi baik yang dulu maupun yang sekarang pasti akan menolak tuduhan ini dengan berbagai alasan, mulai dari menuduh sumber tuduhan itu adalah dari sumber non muslim, seperti yang dilakukan Doktor Abdul Aziz al-Abdil Lathif.
Sedangkan sumber-sumber sejarah yang justru ditulis oleh ulama Wahhabi sendiri mengakuinya, seperti yang diakui Ibnu Ghunnam dalam kitab Tarikh-nya, bahwa lebih dari tiga ratus kali peperangan dikobarkan oleh kaum Wahhabi terhadap kaum muslim dari kelompok Ahlul Sunnah maupun Syi'ah, dan pada setiap kalinya ia mengatakan demikian,"Pada tahun ini kaum muslim telah berperang melawan kaum kafir."
Seperti kita maklumi bahwa peperangan yang dikobarkan kaum Wahhabi itu adalah peperangan antara gerombolan pengikut Wahhabiyah dengan kaum muslim di berbagai daerah di sekitar kota Najd, Hijaz, Ahsa, serta Irak. Dan sejarah tidak pernah mencatat bahwa kaum Wahhabiyah mengangkat senjata mereka melawan kaum kafir. Ini adalah suatu kenyataan yang tidak seharusnya dibantah oleh para Ghulat (ekstrimis) Wahhabiyah. Sebab, membela para pendahulu mereka dalam setiap sepak terjang mereka adalah ghuluw atau sikap berlebihan dalam kultus.
KOMENTAR ULAMA SUNNI
Syeikh Sunni Hanbali Ibnu 'Afaliq berkata tentang Ibnu Abdul Wahhab : "Ia bersumpah palsu bahwa kaum Yahudi dan Musryikin lenih baik keadaan keber-Agama-an mereka dibanding umat muslim." (ibib, 164)
Syeikh Sunni Hanbali Sulaiman bin Shahim berkata tentang Ibnu Abdul Wahhab : "Barang siapa tidak menyetujuinya dalam semua yang ia katakan dan bersaksi bahwa apa yang ia bawa itu haq (benar), maka ia pastikan orang itu adalah kafir! Dan barang siapa membenarkannya dalam semua yang ia katakan, maka ia berkata : 'Engkau adalah seorang peng-Esa Allah, muwahhid!' Walaupun ia seorang yang fasik total." (lihat kitab Kasyfu asy-Syubuhat Doktrin takfir Wahhabi)
Syeikh Sunni Hanbali, Salafi, Najdy Utsman bin Manshur (salah seorang qadhi pada masa kekuasaan dinasti Sa'ud kedua) berkata tentang Ibnu Abdul Wahhab, "Allah telah menimpakan bala atas penduduk Najd bahkan seluruh penduduk jazirah arabia dengan bangkitnya seorang atas mereka dan upaya getolnya dalam mengkafirkan umat Islam, yang khusus maupun umum...dengan menghias alasan yang tidak pernah diwahyukan Allah!" Ia juga berkata, "Tetapi orang ini (Ibnu Abdul Wahhab) menjadikan ketaatan kepadanya sebagai salah satu rukun Islam." (Ibib 166)
Syeikh Sulaiman bin Abdul Wahhab (saudara kandung Muhammad bin Abdul Wahhab, pendiri sekte Wahhabiyah) berkata tentang saudaranya, "Berapa rukun Islam hei Muhammad bin Abdul Wahhab? Ia menjawab 'Lima' Ya, tetapi engkau menjadikannya enam, yang ke enam adalah, 'barang siapa tidak mengikutimu maka ia bukan seorang muslim.' Ini adalah rukun Islam ke enam milikmu."
Syeikh az-Zahhawi berkata, "Jika ada yang bertanya, 'apa madzhabnya kaum Wahhabiyah? Apa tujuannya? Lalu kami jawab kedua pertanyaan itu dengan .'Pengkafiran seluruh umat muslim.' Pastilah jawaban itu sangat tepat untuk memperkenalkan sejatinya madzhab Wahhabiyah kendati ia ringkas!"
Syeikh Ahmad Zaini Dahlan (mufti madzhab Syafi'iyah di kota Mekkah) berkata tentang Ibnu Abdul Wahhab : "Mereka tidak meyakini adanya seorang muwahhid (yang meng-Esakan Allah SWT) selain yang mengikuti mereka dalam pandangan-pandangan mereka."
Sayyid Sunni Alawi bin Ahmad al-Hadad al-Hadhrami berkata, "Jika ada seseorang ingin masuk ke dalam agamanya, ia akan mengatakan, 'Bersaksilah bahwa engkau dahulu adalah kafir dan bersaksilah bahwa kedua orangtuamu mati dalam keadaan kafir, bersaksilah bahwa si alim fulan dan fulan itu kafir...' jika ia bersaksi atas itu semua maka ia (Ibnu Abdul Wahhab) akan menerimanya, dan jika tidak ia membunuhnya....Setelah Sayyid al-Hadad melanjutkan, "Bagaimana engkau tidak puas dengan orang yang masih hidup dengan menuduh mereka musryikun, sehingga engkau meneruskannya kepada yang sudah mati bertahun-tahun dengan engkau mengatakan bahwa mereka mati dalam keadaan sesat yang menyesatkan sampai engkau menyebut nama-nama ulama besar dan muhaqqin."
Syeikh Sunni Hasan asy-Syatha ad-Dimasyqi berkata "Poros dakwah Wahhabiyah adalah pengkafiran umat muslim..."
Sumber : Abu Salafy
Manshur al-Hazhimi kendati banyak memuji Ibnu Abdul Wahhab, ia mengkritiknya dalam dua hal, yakni :
1) Pengkafiran terhadap Ahli Kiblat dengan sekedar pemelintiran terhadap masalah yang sedang dipersengketakan.
2) Pencucuran darah-darah umat muslim yang seharusnya dihormati, dengan tanpa hujjah yang jelas dan bukti-buti nyata yang membenarkannya. (Abjad al 'Ulum, 3/193)
Syeikh Muhammad Hasan Shadiq Khan, ia secara terang-terangan menyatakan bahwa Ahli Haditsbtelah berlepas diri dari Wahabiyah dikarenakan mereka merasa tidak dikenal melainkan dengan sikap keras dan gegabah dalam mencucurkan darah-darah suci umat muslim. (Da'awi al-Munawi'in, 160)
Tentunya kaum Wahhabi baik yang dulu maupun yang sekarang pasti akan menolak tuduhan ini dengan berbagai alasan, mulai dari menuduh sumber tuduhan itu adalah dari sumber non muslim, seperti yang dilakukan Doktor Abdul Aziz al-Abdil Lathif.
Sedangkan sumber-sumber sejarah yang justru ditulis oleh ulama Wahhabi sendiri mengakuinya, seperti yang diakui Ibnu Ghunnam dalam kitab Tarikh-nya, bahwa lebih dari tiga ratus kali peperangan dikobarkan oleh kaum Wahhabi terhadap kaum muslim dari kelompok Ahlul Sunnah maupun Syi'ah, dan pada setiap kalinya ia mengatakan demikian,"Pada tahun ini kaum muslim telah berperang melawan kaum kafir."
Seperti kita maklumi bahwa peperangan yang dikobarkan kaum Wahhabi itu adalah peperangan antara gerombolan pengikut Wahhabiyah dengan kaum muslim di berbagai daerah di sekitar kota Najd, Hijaz, Ahsa, serta Irak. Dan sejarah tidak pernah mencatat bahwa kaum Wahhabiyah mengangkat senjata mereka melawan kaum kafir. Ini adalah suatu kenyataan yang tidak seharusnya dibantah oleh para Ghulat (ekstrimis) Wahhabiyah. Sebab, membela para pendahulu mereka dalam setiap sepak terjang mereka adalah ghuluw atau sikap berlebihan dalam kultus.
KOMENTAR ULAMA SUNNI
Syeikh Sunni Hanbali Ibnu 'Afaliq berkata tentang Ibnu Abdul Wahhab : "Ia bersumpah palsu bahwa kaum Yahudi dan Musryikin lenih baik keadaan keber-Agama-an mereka dibanding umat muslim." (ibib, 164)
Syeikh Sunni Hanbali Sulaiman bin Shahim berkata tentang Ibnu Abdul Wahhab : "Barang siapa tidak menyetujuinya dalam semua yang ia katakan dan bersaksi bahwa apa yang ia bawa itu haq (benar), maka ia pastikan orang itu adalah kafir! Dan barang siapa membenarkannya dalam semua yang ia katakan, maka ia berkata : 'Engkau adalah seorang peng-Esa Allah, muwahhid!' Walaupun ia seorang yang fasik total." (lihat kitab Kasyfu asy-Syubuhat Doktrin takfir Wahhabi)
Syeikh Sunni Hanbali, Salafi, Najdy Utsman bin Manshur (salah seorang qadhi pada masa kekuasaan dinasti Sa'ud kedua) berkata tentang Ibnu Abdul Wahhab, "Allah telah menimpakan bala atas penduduk Najd bahkan seluruh penduduk jazirah arabia dengan bangkitnya seorang atas mereka dan upaya getolnya dalam mengkafirkan umat Islam, yang khusus maupun umum...dengan menghias alasan yang tidak pernah diwahyukan Allah!" Ia juga berkata, "Tetapi orang ini (Ibnu Abdul Wahhab) menjadikan ketaatan kepadanya sebagai salah satu rukun Islam." (Ibib 166)
Syeikh Sulaiman bin Abdul Wahhab (saudara kandung Muhammad bin Abdul Wahhab, pendiri sekte Wahhabiyah) berkata tentang saudaranya, "Berapa rukun Islam hei Muhammad bin Abdul Wahhab? Ia menjawab 'Lima' Ya, tetapi engkau menjadikannya enam, yang ke enam adalah, 'barang siapa tidak mengikutimu maka ia bukan seorang muslim.' Ini adalah rukun Islam ke enam milikmu."
Syeikh az-Zahhawi berkata, "Jika ada yang bertanya, 'apa madzhabnya kaum Wahhabiyah? Apa tujuannya? Lalu kami jawab kedua pertanyaan itu dengan .'Pengkafiran seluruh umat muslim.' Pastilah jawaban itu sangat tepat untuk memperkenalkan sejatinya madzhab Wahhabiyah kendati ia ringkas!"
Syeikh Ahmad Zaini Dahlan (mufti madzhab Syafi'iyah di kota Mekkah) berkata tentang Ibnu Abdul Wahhab : "Mereka tidak meyakini adanya seorang muwahhid (yang meng-Esakan Allah SWT) selain yang mengikuti mereka dalam pandangan-pandangan mereka."
Sayyid Sunni Alawi bin Ahmad al-Hadad al-Hadhrami berkata, "Jika ada seseorang ingin masuk ke dalam agamanya, ia akan mengatakan, 'Bersaksilah bahwa engkau dahulu adalah kafir dan bersaksilah bahwa kedua orangtuamu mati dalam keadaan kafir, bersaksilah bahwa si alim fulan dan fulan itu kafir...' jika ia bersaksi atas itu semua maka ia (Ibnu Abdul Wahhab) akan menerimanya, dan jika tidak ia membunuhnya....Setelah Sayyid al-Hadad melanjutkan, "Bagaimana engkau tidak puas dengan orang yang masih hidup dengan menuduh mereka musryikun, sehingga engkau meneruskannya kepada yang sudah mati bertahun-tahun dengan engkau mengatakan bahwa mereka mati dalam keadaan sesat yang menyesatkan sampai engkau menyebut nama-nama ulama besar dan muhaqqin."
Syeikh Sunni Hasan asy-Syatha ad-Dimasyqi berkata "Poros dakwah Wahhabiyah adalah pengkafiran umat muslim..."
Sumber : Abu Salafy
Kenapa Wahhabi enggan dipanggil Wahhabi ?
Coba pembaca memberanikan diri untuk bertanya pada teman, saudara ataupun orang lain yang pembaca yakini sebagai pengikut Wahhabi, niscaya mereka akan menolak dengan tegas sebutan Wahhabi...mereka akan berdalih bahwa sebutan Wahhabi adalah buatan musuh-musuh dakwah mereka, sedangkan mereka lebih senang di sebut sebagai Salafi.
Panggilan "Wahhabi" sebenarnya tidak berkonotasi celaan atau hinaan, tapi justru mencirikan madzhab mereka (seandainya mereka mengaku bahwa apa yang mereka anut itu adalah sebuah madzhab) dari madzhab-madzhab lainnya.
Banyak ulama Wahhabi yang menggunakan istilah atau menamakan madzhab mereka dengan nama Wahhabi, di antaranya adalah Sulaiman bin Sahman, Muhammad bin Abdil Lathif. Baca juga kitab ad Durar as Saniyyah 8/433. Demikian juga para pembela Wahhabi seperti Syeikh Hamid al-Faqi, Muhammad Rasyid Ridha, Abdullah al-Qashimi, Sulaiman ad-Dukhayyil, Ahmad bin Hajar Abu Thami, Mas'ud, Nadawi, Ibrahim bin Ubaid (penulis kitab at-Tadzkirah) dan masih banyak lainnya.
Mereka semua menggunakan istilah "Wahhabi" untuk merujuk kepada aliran yang dibawa oleh Muhammad bin Abdul Wahhab at-Tamimi an-Najdi.
Syeikh Hamid al-Faqi terkesan meragukan itikad baik mereka yang menggunakan istilah "Wahhabi" tersebut, dan ia mengusulkan lebih tepatnya ajakan Muhammad bin Abdul Wahhab itu dinamai dengan nama dakwah Muhammadiyah, sebab nama pendirinya adalah Muhammad bukan Abdul Wahhab. Pendapat beliau didukung oleh Shaleh bin Fauzan.
Tuntutan Syeikh Fauzan dan Hamid al-Faqi sangatlah aneh dan ajaib. Hal ini disebabkan hanya karena satu alasan yang sederhana, yaitu bahwa kebanyakan madzhab-madzhab yang ada di kalangan umat muslim tidak di nisbatkan kepada nama pendirinya, akan tetapi di nisbatkan pada nama ayah atau kakek-kakek si pendiri.
Contohnya adalah Madzhab Hanbali, pendirinya adalah Imam Ahmad bin Muhammad bin Hanbal. Dan nama madzhabnya diambil dari nama kakeknya Imam ahmad, yakni Hanbal. Anehnya Syeikh Fauzan dan al-Faqi serta para penganut Wahhabi lainnya tidak sedikitpun memprotes penamaan tersebut. Bukankah seharusnya menjadi Madzhab Ahmadiyah dan bukan Madzhab Hanbali karena sang pendiri bernama Ahmad?
Begitu pula dengan madzab Syafi'i, bukankah seharusnya nama madzhabnya adalah madzhab Muhammadiyah juga dan bukan madzhab Syafi'i? Karena sang pendiri bernama Imam Muhammad bin Idris bin Abbas bin Utsman bin Syafi'i. Lalu mengapa mereka, para Wahhabi itu tidak memprotesnya?
Begitu juga dengan madzab Hanafi, ia dinisbatkan kepada Abu hanifah, sementara Hanifah itu sendiri bukan nama pendirinya, nama pendirinya adalah Imam Nu'man bin Tsabit.
Anda (pembaca) tidak akan menemui sebuah madzhab yang dinamai dengan nama pendirinya kecuali sangat sedikit sekali, seperti madzhab Maliki yang dinisbatkan kepada Imam Malik bin Anas, madzhab Zaidiyah yang dinisbatkan kepada Imam Zaid bin 'ali bin Husein bin 'Ali bin Abi Thalib, atau madzhab Ja'fariyah yang dinisbatkan kepada Imam Ja'far in Muhammad bin 'Ali bin Husein bin 'Ali bin Abi Thalib.
Jadi singkatnya, mereka yang menisbatkan madzhab Syeikh Muhammad bin Abdul Wahhab dengan menyebut madzhab Wahhabi lebih dekat kepada kebenaran dibanding mereka yang menamakan para pengikut Imam Ahmad bin Muhammad bin Hanbal dengan nama al-Hanabilah (bentuk jamak dari kata Hanbali).
Justru orang-orang wahhabilah yang paling gemar menyebut nama suatu madzhab dengan kesan mengejek, menghina atau mencaci madzhab atau aliran lain dalam agama Islam, seperti tuduhan Rafidhah, al-Jamiyyin, al-Baziyyin, al-Qutbiyyin, al-Bannaiyyin, al-Sururiyyin, dan lain-lain.
Faktanya, Shaleh ibnu Fauzan, yang keberatan dengan penggunaan istilah wahhabi, ternyata dengan serampangan menggunkan istilah Sururiyah bagi para pengikut Muhammad bin Surur bin Nayif bin Zainal Abidin. Mengapa ia tidak menamainya dengan nama Muhammadiyah juga mengingat pendiri kelompok itu bernama Surur dan bukan Muhammad.
Sumber : Abu Salafy
Panggilan "Wahhabi" sebenarnya tidak berkonotasi celaan atau hinaan, tapi justru mencirikan madzhab mereka (seandainya mereka mengaku bahwa apa yang mereka anut itu adalah sebuah madzhab) dari madzhab-madzhab lainnya.
Banyak ulama Wahhabi yang menggunakan istilah atau menamakan madzhab mereka dengan nama Wahhabi, di antaranya adalah Sulaiman bin Sahman, Muhammad bin Abdil Lathif. Baca juga kitab ad Durar as Saniyyah 8/433. Demikian juga para pembela Wahhabi seperti Syeikh Hamid al-Faqi, Muhammad Rasyid Ridha, Abdullah al-Qashimi, Sulaiman ad-Dukhayyil, Ahmad bin Hajar Abu Thami, Mas'ud, Nadawi, Ibrahim bin Ubaid (penulis kitab at-Tadzkirah) dan masih banyak lainnya.
Mereka semua menggunakan istilah "Wahhabi" untuk merujuk kepada aliran yang dibawa oleh Muhammad bin Abdul Wahhab at-Tamimi an-Najdi.
Syeikh Hamid al-Faqi terkesan meragukan itikad baik mereka yang menggunakan istilah "Wahhabi" tersebut, dan ia mengusulkan lebih tepatnya ajakan Muhammad bin Abdul Wahhab itu dinamai dengan nama dakwah Muhammadiyah, sebab nama pendirinya adalah Muhammad bukan Abdul Wahhab. Pendapat beliau didukung oleh Shaleh bin Fauzan.
Tuntutan Syeikh Fauzan dan Hamid al-Faqi sangatlah aneh dan ajaib. Hal ini disebabkan hanya karena satu alasan yang sederhana, yaitu bahwa kebanyakan madzhab-madzhab yang ada di kalangan umat muslim tidak di nisbatkan kepada nama pendirinya, akan tetapi di nisbatkan pada nama ayah atau kakek-kakek si pendiri.
Contohnya adalah Madzhab Hanbali, pendirinya adalah Imam Ahmad bin Muhammad bin Hanbal. Dan nama madzhabnya diambil dari nama kakeknya Imam ahmad, yakni Hanbal. Anehnya Syeikh Fauzan dan al-Faqi serta para penganut Wahhabi lainnya tidak sedikitpun memprotes penamaan tersebut. Bukankah seharusnya menjadi Madzhab Ahmadiyah dan bukan Madzhab Hanbali karena sang pendiri bernama Ahmad?
Begitu pula dengan madzab Syafi'i, bukankah seharusnya nama madzhabnya adalah madzhab Muhammadiyah juga dan bukan madzhab Syafi'i? Karena sang pendiri bernama Imam Muhammad bin Idris bin Abbas bin Utsman bin Syafi'i. Lalu mengapa mereka, para Wahhabi itu tidak memprotesnya?
Begitu juga dengan madzab Hanafi, ia dinisbatkan kepada Abu hanifah, sementara Hanifah itu sendiri bukan nama pendirinya, nama pendirinya adalah Imam Nu'man bin Tsabit.
Anda (pembaca) tidak akan menemui sebuah madzhab yang dinamai dengan nama pendirinya kecuali sangat sedikit sekali, seperti madzhab Maliki yang dinisbatkan kepada Imam Malik bin Anas, madzhab Zaidiyah yang dinisbatkan kepada Imam Zaid bin 'ali bin Husein bin 'Ali bin Abi Thalib, atau madzhab Ja'fariyah yang dinisbatkan kepada Imam Ja'far in Muhammad bin 'Ali bin Husein bin 'Ali bin Abi Thalib.
Jadi singkatnya, mereka yang menisbatkan madzhab Syeikh Muhammad bin Abdul Wahhab dengan menyebut madzhab Wahhabi lebih dekat kepada kebenaran dibanding mereka yang menamakan para pengikut Imam Ahmad bin Muhammad bin Hanbal dengan nama al-Hanabilah (bentuk jamak dari kata Hanbali).
Justru orang-orang wahhabilah yang paling gemar menyebut nama suatu madzhab dengan kesan mengejek, menghina atau mencaci madzhab atau aliran lain dalam agama Islam, seperti tuduhan Rafidhah, al-Jamiyyin, al-Baziyyin, al-Qutbiyyin, al-Bannaiyyin, al-Sururiyyin, dan lain-lain.
Faktanya, Shaleh ibnu Fauzan, yang keberatan dengan penggunaan istilah wahhabi, ternyata dengan serampangan menggunkan istilah Sururiyah bagi para pengikut Muhammad bin Surur bin Nayif bin Zainal Abidin. Mengapa ia tidak menamainya dengan nama Muhammadiyah juga mengingat pendiri kelompok itu bernama Surur dan bukan Muhammad.
Sumber : Abu Salafy
Wahhabisme
A Brief Introduction
Sekte wahabiyah di nisbatkan kepada pendirinya yakni Syeikh Muhammad Bin Abdul Wahab Bin Sulaiman An-Najdi. Ia dilahirkan pada tahun 1111 H dan wafat pada tahun 1206 H.
Beliau mempelajari sedikit pengetahuan agama dari beberapa gurunya termasuk pada ayahnya sendiri. Disebutkan bahwa dia menggemari berita dan kisah-kisah orang yang mengaku-ngaku sebagai nabi, seperti Musailamah Al-Kadzab, Sujah, Aswad Al-Ansi dan Thulaihah al-Asdi.
Sejak masa studinya, telah nampak dari cirinya bahwa ia akan menjadi seseorang yang kontroversial dan melakukan penyimpangan besar.
Kakaknya Ibnu Abdul Wahhab, yakni Syeikh Sulaiman Bin Abdul Wahhab menuturkan sebagai berikut : "'Berapa rukun Islam hai Muhammad bin Abdul Wahhab?' Ia pun menjawab 'Lima'. 'Ya, tetapi engkau menjadikannya enam, dan yang ke enam adalah barang siapa tidak mengikutimu maka ia bukan seorang muslim. Ini adalah rukun Islam ke enam milikmu.'"(ibid)
Kakaknya pun dalam sebuah kitab yang ia tulis sendiri mengkritik ajaran adiknya yang menyimpang, beliau menuturkan sebagai berikut : "Sekarang, orang-orang telah di timpa bala' dengan seorang yang mengaitkan dirinya dengan Al-Qur'an dan Sunnah, menyimpulkan dari keduanya, dan tidak menghiraukan sesiapa yang menyelisihinya. Siapapun yang menyelisihinya adalah kafir menurutnya. Demikianlah, sementara ia bukan seorang yang menyandang salah satu dari sekian banyak syarat ijtihad....tidak bahkan sepersepuluh syaratnya pun tidak ia miliki. Namun demikian ucapannya laris di kalangan kaum jahil. Inna Lillahi wa Inna Ilaihi Raji'un."(Ibid)
Pada tahu 1143 H, Muhammad bin Abdul wahhab menampakkannya ajarannya, akan tetapi ayahnya bersama para masyaikh, yakni guru-guru besar disana berdiri tegak menolaknya. Karena dirasa ajakannya tidak membuahkan hasil, ketika ayahnya wafat pada tahun 1153 H, ia mulai dengan leluasa menyebarkan pemahamannya.
Ia mulai mendakwahkan ajarannya pertama ke masyarakat awam yang lugu dan kurang tahu perkara soal agama, maka dengan mudah ia mendapatkan pengikut setia. Tapi bukan berarti dakwahnya berhasil, banyak juga masyarakat yang menentang ajarannya, dan hampir-hampir ia terbunuh jika ia tidak melarikan diri ke kota Al 'Aniyyah.
Disana ia melakukan pendekatan diri pada Amir kota tersebut, dan menikahi saudari sang Amir tersebut. Merasa di atas angin, ia mulai menyebarkan kembali ajarannya. Namun lagi-lagi masyarakat menolaknya dan mengusirnya dari kota tersebut.
Ia pun pergi meninggalkan kota tersebut dan menuju kota Ad Di'riyyah (sebelah timur kota Nejed), sebuah daerah yang dahulu ditinggali oleh Musailamah Al-Kadzab sang nabi palsu. Dari kota inilah ia menjalin koalisi dengan Amir kota tersebut, yakni Muhammad bin Sa'ud. dan dari kota inilah ia mulai mendapatkan banyak pengikut setia. Untuk lebih meningkatkan koalisi, Muhammad bin Sa'ud pun menikahi putrinya Muhammad bin Abdul Wahhab yang di kemudian hari menjadi ibu dari Abdul Aziz bin Sa'ud.
PERCIKAN NODA MERAH SEJARAH WAHHABISME
Saya tidak akan menyebutnya sebagai sejarah hitam, sebab terkesan gelap, misterius, tak jelas. Saya lebih setuju sebagai percikan noda merah dengan maksud bahwa sejarah jayanya Wahhabisme dan dinasti Sa'ud selalu di lumuri dengan darah. Penaklukan kota Mekah, Thaif, Madinah, Riyyadh, Jeddah dan kota-kota lainnya mereka (koalisi Wahhabi dan Ibnu Sa'ud) anggap sebagai Jihad Fi Sabilillah seperti halnya para sahabat Nabi Muhammad Saw yang menaklukkan Persia, atau seperti Sultan Muhammad Al-Fatih yang menaklukkan Konstantinopel.
Adalah fakta sejarah mengatakan, di masa penyebaran ajaran Wahhabi dan pemancangan kekuasaan dinasti Sa'ud, mereka tidak pernah menyentuh atau memerangi non muslim, baik dari kalangan Nasrani, Yudaisme, Majusi. Justru, mereka menyerang dan melakukan genosida (pembantaian massal sampai habis) terhadap para umat Islam itu sendiri.
Selain menghalalkan darah umat islam itu sendiri, mereka juga menganggap harta benda mereka sebagai Ghanimah (hasil rampasan perang) yang posisinya serta nilainya sama dengan hasil jarahan perang dari non-muslim. Hal ini berangkat dari paradigma Wahabi yang mengkafirkan kaum Muslimin dan menghalalkan darah dan harta benda kaum Muslimin Ahlusunah wal Jamaah pengikut mazhab Hanafi, Maliki, Syafi’i, dan Hanbali yang tinggal di kota-kota itu.
Sejarah mereka yang penuh pertumpahan darah ini telah diabadikan dalam kitab asy-Syaikh Muhammad bin ‘Abdul Wahhâb; ‘Aqîdatuhus-Salafiyyah wa Da’watuhul-Ishlâhiyyah karya Ahmad bin Hajar Al-Buthami (bukan Al-Haitami dan Al-‘Asqalani)–ulama Wahabi kontemporer dari Qatar–, dan diberi kata pengantar. oleh Abdul Aziz bin Baz.
PILAR PEMIKIRAN ALIRAN WAHHABIYAH
Kaum wahhabi membagi aqidah menjadi dua bagian, yakni :
Pertama, yang datang dari Al-Qur'an dan Sunnah. Mereka mengklaim bahwa bagian ini mereka ambil dari dasar Al-Qur'an dan Sunnah tanpa merujuk kepada ijtihad para mujtahidin dalam memahami maknanya, baik dari kalangan sahabat, tabi'in atau para Imam Mujtahidin lainnya.
Kedua, apa-apa yang tidak ada Nash yang datang tentangnya. Disini mereka mengklaim mengambilnya dari pemahaman Imam Ahmad dan Ibnu Taimiyyah.
Akan tetapi dalam kedua perkara ini mereka mengalami kegagalan, terjatuh dalam kontradiksi dan paradoks berpikir dan akhirnya menerjang hal-hal yang terlarang, sebagai contoh :
1) Mereka sangat tekstual
Mereka beku dan terpaku atas makna-makna yang mereka pahami dari lahir sebagian Nash, karenanya mereka menyalahi dasar-dasar, ushul dan ijma'.
Dari sini Syeikh Muhammad Abduh menyifati mereka dengan, "Sangat sempit kesabaran dan kreativitasnya, sesak dadanya dibanding kaum muqallid, mereka berpandangan wajib hukumnya mengambil makna lahiriah yang dipahami dari teks yang datang dan mengikat diri dengannya tanpa memperhatikan apa yang di tetapkan oleh dasar-dasar yang atasnya agama ini ditegakkan."
2) Menyalahi Imam Ahmad.
Pada kenyataannya, mereka telah nyata-nyata menyalahi Imam Ahmad dalam hal pentakfiran sesiapa yang berseteru dengan mereka, sementara itu mereka tidak menemukan pada fatwa-fatwa Imam Ahmad yang dapat dijadikan dasar untuk keyakinan mereka tersebut. Bahkan sebaliknya, perilaku hidup dan fatwa-fatwa Imam Ahmad bertolak belakang dengan mereka. Beliau tidak mengkafirkan Ahlul Kiblat (umat muslim) karena sebab dosa, baik dosa besar atau kecil kecuali sengaja meninggalkan shalat.
Selain itu mereka juga tidak menemukan pada Ibnu Taimiyyah sesuatu yang dapat menjadi bukti kebenaran akidah mereka (tentang pentakfiran), bahkan Ibnu Taimiyyah bertolak belakang dengan mereka.
Ibnu Taimyyah berkata : "Sesiapa yang mencintai teman-teman satu pendapat, memusuhi yang menyalahinya, memecah belah jamaah umat muslim, mengkafirkan dan menuduh fasiq mereka yang menyelisihinya dalam masalah pandangan danranah ijtihad serta menghalalkan memerangi mereka maka ia tergolong sebagai ahli tafarruq dan ikhtilaf (pemecah belah umat dan pengobar perselisihan)."
3) Ziarah kubur.
Akidah wahabiyah dalam masalah hukum menziarahi kuburan meniscayakan harus dikafirkan dan dimusyrikkannya Imam Ahmad bin Hanbal dan siapapun yang menyetujui pendapatnya. Dan penghalalan darah-darah mereka untuk dicucurkan serta harta benda mereka untuk dirampas.
Ibnu Taimiyyah telah menukil bahwa Imam Ahmad bin Hanbal telah menulis satu juz tentang ziarah ke makam Imam Husein alaihi salam di Karbala sebagai sesuatu yang harus dilakukan oleh para penziarah, Ibnu Taimiyyah berkata : "Sesungguhnya manusia di zaman Imam Ahmad senantiasa mendatangi makam Husein."
Sementara dalam akidah kaum Wahhabiyah mengadakan perjalanan ke makam-makam dengan tujuan menziarahinya adalah syirik.
Maka dengan dasar akidah tersebut, Imam Ahmad dan umat muslimin yang hidup sezaman atau sebelum dan sesudahnya yang berpendapat bahwa praktik itu mustahab adalah halal darah dan harta benda mereka. Bahkan dapat disimpulkan bahwa seluruh umat muslim itu adalah kafir dan msuryik; tidak terkecuali para sahabat Nabi Saw juga.
lalu atas dasar apa kaum Wahhabiyah itu mengaku sebagai pengikut dan pewaris madzhab Imam Ahmad bin Hanbal?
4) Ber-Tawassul adalah Syirik.
Dalam pandangan Wahhabiyah, memohon syafa'at dari Nabi Muhammad Saw setelah beliau wafat adalah syirik. Dan sesiapa yang mengatakan : "Wahai Rasulullah berilah aku syafa'atmu!" maka ia telah syirik akbaar, terbesar, karena dalam anggapan Wahhabiyah orang tersebut telah menjadikan Rasulullah saw sebagai arca yang sedang disembah selain Allah.
Sedangkan dalam hadits-hadits shahih banyak sahabat dan tabi'in yang melakukan tawassul. Ibnu Taimiyyah pun telah men-shahih-kannya dari banyak jalur periwayatan. Ia meriwayatkan dari Al-Baihaqi, ath-Thabarani, Ibnu Abi ad-Dunya, Ahmad bin Hanbal dan Ibnu as-Sunni. Kendati demikian ia tetap bersikeras pada pendapatnya dan menolak hadits shahih jika dirasa merugikan mereka.
Namun demikian Ibnu Taimiyyah tidak menganggapnya sebagai syirik seperti yang diyakini kaum wahhabiyah, lebih lanjut silahkan anda baca az Ziyarah; Ibnu Taimiyyah,7/101-106.
5) Kafirnya sekelompok sahabat Nabi Muhammad Saw dan mulianya Yazid bin Muawiyah.
Keyakinan wahhabiyah meniscayakan kafirnya mayoritas sahabat Nabi Muhammad Saw yang hidup setelah Nabi saw wafat disebabkan mereka membolehkan memohon syafa'at dari Nabi Saw, membolehkan safar (perjalanan menuju makam suci Nabi Saw), serta menyaksikan sahabat lain atau orang lain melakukannya tetapi tidak menegur atau memvonis kafir dan syirik, dan tidak pula menghalalkan darah dan hartanya.
Ini adalah konsekuensi logis dari akidah mereka itu, dan dengan demikianlah mereka memvonis. Akan tetapi dalam ajakan kepada alirannya, mereka seolah-olah mengagungkan para sahabat Nabi Muhammad Saw demi merayu kaum awam yang lugu.
Kaum Wahhabiyah juga mencerca para sahabat yang hidup sejaman dengan Nabi Saw. Muhammad bin Abdul Wahhab, pendiri sekte ini berkata tentang sahabat Nabi Saw : "Sekelompok sahabat ada yang berjihad bersama Rasulullah, shalat bersamanya, membayar zakat, berpuasa dan haji, namun demikian mereka itu adalah kaum kafir dan jauh dari Islam."
Anehnya, mereka justru mengagungkan Muawiyah dan Yazid. Sementara fakta sejarah mengatakan Muawiyah dan Yazid termasuk orang-orang dzalim.
Dalam tiga tahun masa kekuasaannya, Yazid bin Muawiyah telah melakukan tiga kejahatan terbesar, yakni :
1) Pembantaian keluarga Nabi Saw; Imam Husein alaihi salam beserta 70 orang pengikut setianya di padang Karbala.
2) Melakukan pembantaian di kota suci madinah dan membolehkan pasukannya berbuat apa saja selama tiga hari.
3) Membombardir Ka'bah dengan alasan menekan basis pertahanan Abdullah bin Zubair.
Imam Ahmad pun telah melaknat Yazid, jadi jika benar kaum Wahhabiyah mengaku sebagai pengikut Imam Ahmad bin Hanbal maka sudah seharusnya mereka juga melaknat Yazid! Namun fakta berbicara kaum Wahhabiyah malah tidak henti-hentinya memintakan rahmat Yazid dan memujinya setinggi langit. Sampai-sampai kementrian pendidikan Wazarah al Ma'arif kerajaan Saudi Arabia menerbitkan buku dengan judul Haqaiq 'An Amirul Mu'minin Yazid.
Sumber : Abu Salafy and Others
Sekte wahabiyah di nisbatkan kepada pendirinya yakni Syeikh Muhammad Bin Abdul Wahab Bin Sulaiman An-Najdi. Ia dilahirkan pada tahun 1111 H dan wafat pada tahun 1206 H.
Beliau mempelajari sedikit pengetahuan agama dari beberapa gurunya termasuk pada ayahnya sendiri. Disebutkan bahwa dia menggemari berita dan kisah-kisah orang yang mengaku-ngaku sebagai nabi, seperti Musailamah Al-Kadzab, Sujah, Aswad Al-Ansi dan Thulaihah al-Asdi.
Sejak masa studinya, telah nampak dari cirinya bahwa ia akan menjadi seseorang yang kontroversial dan melakukan penyimpangan besar.
Kakaknya Ibnu Abdul Wahhab, yakni Syeikh Sulaiman Bin Abdul Wahhab menuturkan sebagai berikut : "'Berapa rukun Islam hai Muhammad bin Abdul Wahhab?' Ia pun menjawab 'Lima'. 'Ya, tetapi engkau menjadikannya enam, dan yang ke enam adalah barang siapa tidak mengikutimu maka ia bukan seorang muslim. Ini adalah rukun Islam ke enam milikmu.'"(ibid)
Kakaknya pun dalam sebuah kitab yang ia tulis sendiri mengkritik ajaran adiknya yang menyimpang, beliau menuturkan sebagai berikut : "Sekarang, orang-orang telah di timpa bala' dengan seorang yang mengaitkan dirinya dengan Al-Qur'an dan Sunnah, menyimpulkan dari keduanya, dan tidak menghiraukan sesiapa yang menyelisihinya. Siapapun yang menyelisihinya adalah kafir menurutnya. Demikianlah, sementara ia bukan seorang yang menyandang salah satu dari sekian banyak syarat ijtihad....tidak bahkan sepersepuluh syaratnya pun tidak ia miliki. Namun demikian ucapannya laris di kalangan kaum jahil. Inna Lillahi wa Inna Ilaihi Raji'un."(Ibid)
Pada tahu 1143 H, Muhammad bin Abdul wahhab menampakkannya ajarannya, akan tetapi ayahnya bersama para masyaikh, yakni guru-guru besar disana berdiri tegak menolaknya. Karena dirasa ajakannya tidak membuahkan hasil, ketika ayahnya wafat pada tahun 1153 H, ia mulai dengan leluasa menyebarkan pemahamannya.
Ia mulai mendakwahkan ajarannya pertama ke masyarakat awam yang lugu dan kurang tahu perkara soal agama, maka dengan mudah ia mendapatkan pengikut setia. Tapi bukan berarti dakwahnya berhasil, banyak juga masyarakat yang menentang ajarannya, dan hampir-hampir ia terbunuh jika ia tidak melarikan diri ke kota Al 'Aniyyah.
Disana ia melakukan pendekatan diri pada Amir kota tersebut, dan menikahi saudari sang Amir tersebut. Merasa di atas angin, ia mulai menyebarkan kembali ajarannya. Namun lagi-lagi masyarakat menolaknya dan mengusirnya dari kota tersebut.
Ia pun pergi meninggalkan kota tersebut dan menuju kota Ad Di'riyyah (sebelah timur kota Nejed), sebuah daerah yang dahulu ditinggali oleh Musailamah Al-Kadzab sang nabi palsu. Dari kota inilah ia menjalin koalisi dengan Amir kota tersebut, yakni Muhammad bin Sa'ud. dan dari kota inilah ia mulai mendapatkan banyak pengikut setia. Untuk lebih meningkatkan koalisi, Muhammad bin Sa'ud pun menikahi putrinya Muhammad bin Abdul Wahhab yang di kemudian hari menjadi ibu dari Abdul Aziz bin Sa'ud.
PERCIKAN NODA MERAH SEJARAH WAHHABISME
Saya tidak akan menyebutnya sebagai sejarah hitam, sebab terkesan gelap, misterius, tak jelas. Saya lebih setuju sebagai percikan noda merah dengan maksud bahwa sejarah jayanya Wahhabisme dan dinasti Sa'ud selalu di lumuri dengan darah. Penaklukan kota Mekah, Thaif, Madinah, Riyyadh, Jeddah dan kota-kota lainnya mereka (koalisi Wahhabi dan Ibnu Sa'ud) anggap sebagai Jihad Fi Sabilillah seperti halnya para sahabat Nabi Muhammad Saw yang menaklukkan Persia, atau seperti Sultan Muhammad Al-Fatih yang menaklukkan Konstantinopel.
Adalah fakta sejarah mengatakan, di masa penyebaran ajaran Wahhabi dan pemancangan kekuasaan dinasti Sa'ud, mereka tidak pernah menyentuh atau memerangi non muslim, baik dari kalangan Nasrani, Yudaisme, Majusi. Justru, mereka menyerang dan melakukan genosida (pembantaian massal sampai habis) terhadap para umat Islam itu sendiri.
Selain menghalalkan darah umat islam itu sendiri, mereka juga menganggap harta benda mereka sebagai Ghanimah (hasil rampasan perang) yang posisinya serta nilainya sama dengan hasil jarahan perang dari non-muslim. Hal ini berangkat dari paradigma Wahabi yang mengkafirkan kaum Muslimin dan menghalalkan darah dan harta benda kaum Muslimin Ahlusunah wal Jamaah pengikut mazhab Hanafi, Maliki, Syafi’i, dan Hanbali yang tinggal di kota-kota itu.
Sejarah mereka yang penuh pertumpahan darah ini telah diabadikan dalam kitab asy-Syaikh Muhammad bin ‘Abdul Wahhâb; ‘Aqîdatuhus-Salafiyyah wa Da’watuhul-Ishlâhiyyah karya Ahmad bin Hajar Al-Buthami (bukan Al-Haitami dan Al-‘Asqalani)–ulama Wahabi kontemporer dari Qatar–, dan diberi kata pengantar. oleh Abdul Aziz bin Baz.
PILAR PEMIKIRAN ALIRAN WAHHABIYAH
Kaum wahhabi membagi aqidah menjadi dua bagian, yakni :
Pertama, yang datang dari Al-Qur'an dan Sunnah. Mereka mengklaim bahwa bagian ini mereka ambil dari dasar Al-Qur'an dan Sunnah tanpa merujuk kepada ijtihad para mujtahidin dalam memahami maknanya, baik dari kalangan sahabat, tabi'in atau para Imam Mujtahidin lainnya.
Kedua, apa-apa yang tidak ada Nash yang datang tentangnya. Disini mereka mengklaim mengambilnya dari pemahaman Imam Ahmad dan Ibnu Taimiyyah.
Akan tetapi dalam kedua perkara ini mereka mengalami kegagalan, terjatuh dalam kontradiksi dan paradoks berpikir dan akhirnya menerjang hal-hal yang terlarang, sebagai contoh :
1) Mereka sangat tekstual
Mereka beku dan terpaku atas makna-makna yang mereka pahami dari lahir sebagian Nash, karenanya mereka menyalahi dasar-dasar, ushul dan ijma'.
Dari sini Syeikh Muhammad Abduh menyifati mereka dengan, "Sangat sempit kesabaran dan kreativitasnya, sesak dadanya dibanding kaum muqallid, mereka berpandangan wajib hukumnya mengambil makna lahiriah yang dipahami dari teks yang datang dan mengikat diri dengannya tanpa memperhatikan apa yang di tetapkan oleh dasar-dasar yang atasnya agama ini ditegakkan."
2) Menyalahi Imam Ahmad.
Pada kenyataannya, mereka telah nyata-nyata menyalahi Imam Ahmad dalam hal pentakfiran sesiapa yang berseteru dengan mereka, sementara itu mereka tidak menemukan pada fatwa-fatwa Imam Ahmad yang dapat dijadikan dasar untuk keyakinan mereka tersebut. Bahkan sebaliknya, perilaku hidup dan fatwa-fatwa Imam Ahmad bertolak belakang dengan mereka. Beliau tidak mengkafirkan Ahlul Kiblat (umat muslim) karena sebab dosa, baik dosa besar atau kecil kecuali sengaja meninggalkan shalat.
Selain itu mereka juga tidak menemukan pada Ibnu Taimiyyah sesuatu yang dapat menjadi bukti kebenaran akidah mereka (tentang pentakfiran), bahkan Ibnu Taimiyyah bertolak belakang dengan mereka.
Ibnu Taimyyah berkata : "Sesiapa yang mencintai teman-teman satu pendapat, memusuhi yang menyalahinya, memecah belah jamaah umat muslim, mengkafirkan dan menuduh fasiq mereka yang menyelisihinya dalam masalah pandangan danranah ijtihad serta menghalalkan memerangi mereka maka ia tergolong sebagai ahli tafarruq dan ikhtilaf (pemecah belah umat dan pengobar perselisihan)."
3) Ziarah kubur.
Akidah wahabiyah dalam masalah hukum menziarahi kuburan meniscayakan harus dikafirkan dan dimusyrikkannya Imam Ahmad bin Hanbal dan siapapun yang menyetujui pendapatnya. Dan penghalalan darah-darah mereka untuk dicucurkan serta harta benda mereka untuk dirampas.
Ibnu Taimiyyah telah menukil bahwa Imam Ahmad bin Hanbal telah menulis satu juz tentang ziarah ke makam Imam Husein alaihi salam di Karbala sebagai sesuatu yang harus dilakukan oleh para penziarah, Ibnu Taimiyyah berkata : "Sesungguhnya manusia di zaman Imam Ahmad senantiasa mendatangi makam Husein."
Sementara dalam akidah kaum Wahhabiyah mengadakan perjalanan ke makam-makam dengan tujuan menziarahinya adalah syirik.
Maka dengan dasar akidah tersebut, Imam Ahmad dan umat muslimin yang hidup sezaman atau sebelum dan sesudahnya yang berpendapat bahwa praktik itu mustahab adalah halal darah dan harta benda mereka. Bahkan dapat disimpulkan bahwa seluruh umat muslim itu adalah kafir dan msuryik; tidak terkecuali para sahabat Nabi Saw juga.
lalu atas dasar apa kaum Wahhabiyah itu mengaku sebagai pengikut dan pewaris madzhab Imam Ahmad bin Hanbal?
4) Ber-Tawassul adalah Syirik.
Dalam pandangan Wahhabiyah, memohon syafa'at dari Nabi Muhammad Saw setelah beliau wafat adalah syirik. Dan sesiapa yang mengatakan : "Wahai Rasulullah berilah aku syafa'atmu!" maka ia telah syirik akbaar, terbesar, karena dalam anggapan Wahhabiyah orang tersebut telah menjadikan Rasulullah saw sebagai arca yang sedang disembah selain Allah.
Sedangkan dalam hadits-hadits shahih banyak sahabat dan tabi'in yang melakukan tawassul. Ibnu Taimiyyah pun telah men-shahih-kannya dari banyak jalur periwayatan. Ia meriwayatkan dari Al-Baihaqi, ath-Thabarani, Ibnu Abi ad-Dunya, Ahmad bin Hanbal dan Ibnu as-Sunni. Kendati demikian ia tetap bersikeras pada pendapatnya dan menolak hadits shahih jika dirasa merugikan mereka.
Namun demikian Ibnu Taimiyyah tidak menganggapnya sebagai syirik seperti yang diyakini kaum wahhabiyah, lebih lanjut silahkan anda baca az Ziyarah; Ibnu Taimiyyah,7/101-106.
5) Kafirnya sekelompok sahabat Nabi Muhammad Saw dan mulianya Yazid bin Muawiyah.
Keyakinan wahhabiyah meniscayakan kafirnya mayoritas sahabat Nabi Muhammad Saw yang hidup setelah Nabi saw wafat disebabkan mereka membolehkan memohon syafa'at dari Nabi Saw, membolehkan safar (perjalanan menuju makam suci Nabi Saw), serta menyaksikan sahabat lain atau orang lain melakukannya tetapi tidak menegur atau memvonis kafir dan syirik, dan tidak pula menghalalkan darah dan hartanya.
Ini adalah konsekuensi logis dari akidah mereka itu, dan dengan demikianlah mereka memvonis. Akan tetapi dalam ajakan kepada alirannya, mereka seolah-olah mengagungkan para sahabat Nabi Muhammad Saw demi merayu kaum awam yang lugu.
Kaum Wahhabiyah juga mencerca para sahabat yang hidup sejaman dengan Nabi Saw. Muhammad bin Abdul Wahhab, pendiri sekte ini berkata tentang sahabat Nabi Saw : "Sekelompok sahabat ada yang berjihad bersama Rasulullah, shalat bersamanya, membayar zakat, berpuasa dan haji, namun demikian mereka itu adalah kaum kafir dan jauh dari Islam."
Anehnya, mereka justru mengagungkan Muawiyah dan Yazid. Sementara fakta sejarah mengatakan Muawiyah dan Yazid termasuk orang-orang dzalim.
Dalam tiga tahun masa kekuasaannya, Yazid bin Muawiyah telah melakukan tiga kejahatan terbesar, yakni :
1) Pembantaian keluarga Nabi Saw; Imam Husein alaihi salam beserta 70 orang pengikut setianya di padang Karbala.
2) Melakukan pembantaian di kota suci madinah dan membolehkan pasukannya berbuat apa saja selama tiga hari.
3) Membombardir Ka'bah dengan alasan menekan basis pertahanan Abdullah bin Zubair.
Imam Ahmad pun telah melaknat Yazid, jadi jika benar kaum Wahhabiyah mengaku sebagai pengikut Imam Ahmad bin Hanbal maka sudah seharusnya mereka juga melaknat Yazid! Namun fakta berbicara kaum Wahhabiyah malah tidak henti-hentinya memintakan rahmat Yazid dan memujinya setinggi langit. Sampai-sampai kementrian pendidikan Wazarah al Ma'arif kerajaan Saudi Arabia menerbitkan buku dengan judul Haqaiq 'An Amirul Mu'minin Yazid.
Sumber : Abu Salafy and Others
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